A new literal translation from the original Greek of all the apostolical epistles : with a commentary and notes philological, critical, explanatory, and practical, to which is added A history of the life of the Apostle Paul

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^ PRINCETON, N. J. <f

Division.
Section...

SC<C-

A NEW Y ■

LITERAL TRANSLATION

FROM THE ORIGINAL GREEK, /

' ^ JAN 21

APOSTOLICAL EPISTLES

WITH

A COMMENTARY, AND NOTES,

PHILOLOGICAL, CRITICAL, EXPLANATORY, AND
PRACTICAL.

TO WHICH IS ADDED, A

JIISTORY OF THE LIFE OF THE APOSTLE PAUL.

BY JAMES MAC KNIGHT, D, D.

AUTHOR OF A HARMONY OF THE GOSPELS, (^C.

THE FOURTH EDITIOJST,

TO WHICH IS PREFIXED,

AN ACCOUNT OF THE LIFE OF THE AUTHOR.

VOL. L

LONDON:

PRINTED FwK :'>NGMAN, HURST, REES, AND ORME, PATJEti"-

NOSTER-ROW J AND WILLIAM CREECH, AND

JOHN OGLE, EDINBURGH.

1809-

Thomas Turnbull, Printer,
Old Assembly Close, Edinburgh,

CONTENTS OF THE FIRST VOLUME.

GENERAL PREFACE, P. i.

Sect. 1. Of the Ancient Translations of the Scriptures,
— 9. Of the English Translations. — 3. Of the princi"
pies on which the Translation of the Epistles now of-
fered to the public .^ is formed. — 4. Of the Prefaces to
each Epistle y of the views of the matters contained in
each chapter y of the commentaries.^ and of the notes.

Preliminary Essays, P. 45.

Essay I. On the Inspiration of the Apostles.' — II. On

the method in which their zcritings "were preserved. —

III. On St PauPs Stfjle.—IY. On Translating the

Greek words and phrases used hij the inspired writers.

ROMANS, P. 13 J.
Preface. — Sect. 1. Of the time when the Christian
religion loas introduced into Rome. — 2. Of the state of
the Christian churchy when this epistle zoas written,- —

3. Of the occasion of writing this epistle.-— ^Of the place
where it was "written.

Premonition, shewing that this Translation of the
Apostolical Epistles y maij justlij he called a new
translation.

1 CORINTHIANS, P. 429.
Preface. — Sect. 1. Of the time of St PauVs arrival
at Corinth. — 2. Of the character and manners of the
Corinthians in their heathen state. — 3. Of the Con-
version of the Corinthians to the Christian faith. — •

4. Of the occasion ofwriiing the First Epistle to the
Corinthians, — 5. Of the time and place of imiing it. —
6. Of the bearer oj this Epistle, and of its success.

ACCOUNT

LIFE AND CHARACTER

JAMES MACKNIGHT, D.D.

FEW men have distinguished themselves, by
greater ardour and perseverance, in the study
bf the Sacred Scriptures, than the Author of the fol-
lowing Work. Possessed of a vigorous and penetrat-
ing mind, he was indefatigable in appl}^^^^ itb best
efforts, almost exclusively, to the illustration of those
inspired writings which contain the sublime doctrines
of our faith and hope ; and on the result of his criti-
cal labours, the Public has pronounced a most favour-
able judgment. To those, accordingly, who feel an
interest in the success of religious truth, the noblest
department of human knowledge, it is presumed that
a brief account of the life and character of Dr Mac-
knight will not prove unacceptable. Some informa-
tion of this kind is, indeed, commonly regarded as a
tribute due to the memory of those who have distin-
guished themselves in the walks of learning, and may
be useful to animate the exertions of others who de-
flicate their talents to similar pursuits.— The present

shgrt

vi ACCOUKT OF THE LIFE

short biographical notice, of which the particular
facts and dates have been obtained from Dr Mac-
knight's family, is merely an outline of the account
intended to be given in a new Edition of bis chief
Work, on the Apostolical Epistles.

Dr James Macknight was born on the 17th of
September 1721. His father, Mr William Mac-
knight, Minister at Irvine, was a native of Ireland,
■where his ancestors, descended from the family of
M'Naughtane in the Highlands of Scotland, had
resided for more than a century, and where some of
his relations still remain. Mr W^illiam Mac-
knight early displayed very popular talents as a
preacher; and having, it is said, accidentally offici-
ated in the church of Irvine, sometime after the death
of the former incumbent, he gave so much satisfac-
tion to the hearers, that he was soon appointed to sup-
ply the vacant charge. In this situation he continu-
ed during life, univ^ersally esteemed for genuine
piety, purity of morals, and integrity of character. —
He married Elizabeth Gem mil, daughter of Mr
Gemmil of Dalraith ; a small property in the neigh-
bourhood of Kilmarnock, which had been in pos-
session of the same family for several centuries, and
^vhich Dr Macknight afterwards inherited in right
of his mother.

By his marriage, Mr William Macknight had
two daughters and four sons ; of whom the youngest,
and oi^ly one now alive, is Thomas Macknight,
Esq. of Ratho ; a gentleman, who in early life signa-
lized himself, during the American war, by the most
eminent services as a Loyalist; and who since his re-
turn to his native country, has long been dfstinguish-

ed

AND CHARACTER OF DR MACKNIGHT. Vli

ed by unusual activity in the prosecution of agricul-
tural improvements, on the most liberal and exten-
sive scale.

Mr James Macknight, the subject of this narra-
tive, received the rudiments of education at the.
school of Irvine ; and about the age of fourteen, w^as
sent to the university of Glasgow, where he studied
with great approbation from his teachers, on account
of his diligence and proficiency. The notes he then
took from the Lectures on Logic and Moral Philo-
sophy, before he was sixteen, still remain among
his papers, and afford remarkable indications of
the same acuteness and soundness of judgment,
which afterwards characterized his Theological Wri-
tings.

Having completed the usual course of academical
discipline at Glasgow, Mr Macknight went to Ley-
den, in order to prosecute the study of Theology, to
which he had shewn an early attachment. While
he staid in Holland, he had an opportunity of pro-
curing many valuable books written by foreign Di-
vines, which afterwards assisted his own labours in
explaining Scripture. — After his return to Scotland,
having received from the Presbytery of Irvine a
license to preach the gospel, he was chosen to officiate
at the Gorbals, near Glasgow ; a situation which at
that time could be held by a Licentiate of the Church,
before being ordained to the pastoral function. On
this occasion, one of the candidates was Mr Robert
Henry, afterwards the well known Historian of
Great Britain. It is somewhat remarkable, that the
same Gentlemen who thus happened to be placed in
competition with each other at the commencement of
life, were at last, after an interval of many years, as-
sociated as colleagues in the Charge of the Old Church

Parish

Viii ACCOUNT OP THE LIFE

Parish of Edinburgh ; a connection which subsisted
till the death of Dr Henry, in the most cordial habits
of friendship and intimacy.

From the Gorbals, Mr Macknight went to Kil-
winning, in consequence of an invitation from Mr
Fergusson, then Minister of that place; and acted
for some time as his Assistant in the Charge of the
Parish. Here he conducted himself with such pro-
priety, that his character began to be established ;
and on the death of Mr Fisher at Maybole, he ob-
tained the vacant living there, with the concurring
wish of the heritors and people. Of this Charge, ac-
cordingly, he was ordained as Minister, on the 10th
of May 17-53. At Maybole, Mr Macknight conti-
nued sixteen years, and discharged the duties of the
pastoral office with such assiduity and kindness, that
when he left it, he carried with him the affections
and regret of all his flock. It may be mentioned, as
a pleasing evidence of attachment, that when he pro-
posed accepting a Presentation to the living cf Jed-
burgh, many re^pectable inhabitants of the Parish of
Maybole, joined together in earnestly soliciting Iiim
to remain as their Pastor; and in order to obtam his
compliance with this request, they offered not only
to augment the value of his income, but to provide
him an Assistant, should the state of his health ren-
der it necessary. — This generous proposal, however,
he judged it proper, from prudential considerations,
to decline.

It was at Maybole that, amidst his professional oc-
pupations in a populous Charge, Dr Macknight
composed the first and second of his Works. Of the
former, indeed, or the Harmony of the Gospels, it ap-
pears from his papers, that the plan had been conceiv-
*vd by him so early as the third or fourth year of his

attendance

AND CHARACTER OF DR MACKNIGIIT. IX

attendance at the university ; and from that time he
beo^an to collect mateiials for the publication. The
first edition of tliis book was published in \7o6.
Altiiough tlie plan of it differed considerably from
that of former Harmonies, in supposing that the
Evanj:;elists have not neglected the order of time in
the narration of events, the reception it met with
from the most competent judges was so favourable,
that the Author was encouraged to undertake a second
•edition, with considerable improvements and addi-
tions. This edition appeared in 176:3. In the same
year, was also published by Dr Macknjght, ano-
ther performance of great merit, entitled, The Truth
of the Gospel History ; which had been the fruit of
the Author's studies during the interval between the
iirst and secoiul editions of his Harmony. Its object
is, to illustrate and confirm, both by argument and
by appeal to the testimony of ancient authors, what
are commonly arranged under the three great titles of
the Internal, the Collateral, and the Direct Evidences
oi the Gospel Hi:}tory.

By these publications, Dr MACKXi<.;nr soon ob-
tained a high reputation for theological learning.
The University of Edinburgh conferred on him (a-
mong the first who obtained that distinction in Scot-
land) the Degree of Doctor of Divinity ; and he was
chosen Moderator of the General Assembly of the
Church of Scotland in 1769. — During the course of
the same year, he was translated to the Parochial
Chargre of Jcdburiih ; in which he rem.ained about
three years, and where he received from bis people
the most flattering tokens of respect and kindness. —
In 1772, he was elected one of the Ministers of Edin-
burgh ; a preferment for which he was chiefly indebt-
ed to the long continued and steady friendship of the

b very

X ACCOUNT OF THE IIFL

very respectable and highly esteemed family or" Kil-
kerran. His first Charge in Edinburgh was the Pa-
rish of Lady Testers; from which he was translated,
in 177s, to the Old Church, where he continued
durino^ the remainder of his life.

The lives of the learned commonly offer little else
to our curiosity, than the simple record of their studies
and writings. This observation, often made, is pe-
culiarly applicable in tlie present instance. After he
took up his residence in Edinburgh, there were few
occurrences in the life of Dr Macknjght, which can
be made the subject of narration. — Besides perform-
ing the ordinar}^ duties of the pastoral function, a
Minister of Edinburgh, in virtue of his office, is much
occupied with public meetings on business of various
kinds, especially the management of the different
charitable Foundations, which have long been the
boast of the Capital of Scotland. On tliese, accord-
ingly, Dr Macknight, though he entertained some
doubts respecting the good effects of such institutions,
bestowed much of his attention ; and his judicious
counsels of management, were undoubtedly produc-
tive, at that time, of considerable benefit, in main-
taining the strictness of their discipline, as well as
the purity of their administration. Among other ob-
jects of such official care, is the Fund established by
Act of Parliament for a Provision to the Widows and
Children of Ministers in the Church of Scotland. As
one of the Trustees appointed by the Act, he had
long tak<?n a leading part in conducting the business
of this Charity ; and when tl>e growing prosperity of
the Fund had paved the way for an increase of its
capital, i3r Macknight was nominated by the Trus-
tees, along with the celebrated Dr Webster, (to

whose

AND CHARAOTER OF DR MACKNIGHT. XI

whose benevolent exertions tliis valuable institution
was much indebted for its establishment) as a Com-
missioner to solicit a renewal of the Act of Parlia-
ment. This accordingly was obtained in 1779 ; fix-
ing the capital at 100,000/. and making other
alteratioas for the benefit of the Fund. After the
death of Dr WEiisrER, Dr MACKMGHxwas appoint-
ed joint Collector with Sir li. Moncrieff Well-
wood, Bart. ; a colleague whose great ability and
talents for business peculiarly qualified him, as expe-
rience has since shewn, for the important office which
he still holds, with the highest credit to himself and
advantage to the fund.

The line of conduct which Dr Macknight pur-
sued, with regard to the points of Ecclesiastical Po-
licy that have long divided the Members of the
Church of Scotland, was different from what might
have been presumed, in consequence of the first im-
pressions on these topics, which, it is probable, he
had received from his father. But after mature deli-
beration, with that manliness and self- decision which
marked his character, he adopted the principles that
were to regulate his future conduct in the Church
Courts; and, throughout life, he acted steadily on
that system of Ecclesiastical Policy, which, for many
years past, has guided the decisions of the General
Assembly. At the same time, he firmly resisted
whatever appeared to him as any infringement on the
constitutional law or practice of the Church ; and,
accordingly, when some of his friends seemed to wish
for the abolition of Calls, as an unnecessary form in
the settlement of Ministers, he moved and carried a
resolution of the Assembly 17S2, (relative to certain
overtures on the subject, then under the discussion of
rhc house,) " Declaring, That the Moderation of a

2 Call

XII ACCOUNT OF THE LIFE

Call in settling Ministers, is agreeable to the imme-
morial and constitutional practice of this Church ;
and that it ought to be continued:'* A resolution
which was afterwards converted into a Declaratory
Act, and printed as such in the Proceedings of the
Assembly for that year.

Of Dr Macknight it may in general on this head
be recorded, that n-o member of the Church to which
he belonged, ever perhaps entertained more just or
profound viev\'s respecting the great fundamental
principles of her constitution and laws, or concerning
the nature and distinctive powers of her several judi-
catories ; and that in relation to the business which
usually occupies the General Assembly, either in its
judicative or in its legislative capacity, he always
formed a clear, sound, and decisive jrudgment. On
this account he was often consulted by the leading
members of that Court. If he had made the business
of the Church ^ principal object of his attention, it is
probable thcit he would have attained a still more
distinguished place in the number of those whose
counsels direct theecclesiastieal affairs of Scotland. —
It happened likewise, that on several important occa-
sions, his professional advice and asr^istance were of
essential service to the Magistrates of Edinburgh,
with regard to the ecclesiastical arrangements of the
city.

13ut what chiefly engaged his mind, and occupied
his time, after he became a Minister of Edinburgh,
was the execution of his last and greatest Work on
the Apostolical Epistles; which was published in
1795, in four volumes quarto. Respecting this
Work it is perhaps not unworthy of being told, that
it was the result of the unremitting labour of almost
thirty years ; that notwithstanding his numerous pro-
fessional

AND CHARACTER OF DR MACKNIGHT. xiil

fessional avocations, the Author, while composing \t^
was seldom less than eleven hours every day employ-
ed in study ; and that before it came to the press, the
whole manuscript had been written no less than five
times with his own hand. — At the time of publishing
* The New Translation of the Apostolical Epistlea,
with a Commentary and Notes,' DrMACKNiGHX was
highly indebted to the patronage of the Duke of
Grafton ; and after the work made its appearance, he
received the most honourable testimonies of approba-
tion from many of the Bishops and respectable Digni-
taries of the Church of England, as well as from the
ablest Divines of all descriptions.

After the publication of this Work, Dr Mac-
knight considered himself as having accomplished
the greatest object of his life ; and wishing to enjoy
at the end of his days, some relief from the labour of
study, he resisted the repeated solicitations of his
friends, who earnestly urged him to undertake the
illustration of the book of the Acts, on the same plan
which he had so successfully followed in explaining
the other parts of the New Testament. — But soon af-
ter this period, from the want of their usual exercise,
a sensible decline of his faculties, particularly a fail-
ure of his memory, was observed by his family.
This fact is of a striking instance of the analogy be-
tween the powers of the body and those of the mind,
both of which suffer by inaction : and it furnishes
a useful caution to those who have been long habi-
tuated to any regular exertion of mind, against at
once desisting erdirehj from its usual efforts ; since the
effect, in the course of nature, is not only to create
languor, but to hasten the progress of debility and
failure.

As yet, however, Dr Macknight's bodijy vigour

seemed

Xiv ACCOUNT OF THE LIFE

seemed to be but little impaired. In early life he was
afflicted with frequent head-achs. Bat after he had
reached the age of Thirty, they seldom returned ; and
lie afforded a singular instance of a sedentary life long
continued, with hardly any of those complaints which
it usually induces. This uninterrupted enjoyment of
health he owed, under Providence, to a naturally
robust make, and a constitution of body uncommon-
ly sound and vigorous ; along with regular habits of
temperance, and of taking exercise, v,^hich he did by
walking nearly three hours every day.

Having finished the task he had prescribed to him-
self as an Author, he mingled frequeiVtly m the so-
ciety of his friends, from which, at hitervals, he had
always received much enjoyment , and long retain-
ed the same cheerfulness of temper, for which at the
hours of relaxation from severe study, he had been re-
markable, when in the company of those whom he
esteemed. Even after the symptoms of his decline
wxre become visible, his natural sagacity and strength
of judgment, as well as his extensive and familiar
knowledge of the Scriptures, were still to be discern-
ed in his conversation and public appearances. And
so habitual was his anxiety to discharge his duty,
that he insisted on officiating for a considerable time
after his friends had wished him to withdraw from
public labour. It was not, indeed, without much
intreaty, that he at last consented to accept the ser-
vices of an Assistant.

At this period of his life, it was peculiarly fortun-
ate for him, that in Dr Greive, who became his col-
league after the death of Dr Henry, he found a com-
panion of the most amiable manners, and a friend
of distinguished worth and respectability, from
whom he experienced every office of attention and

kindness.

A^^D CHARACTER OF DIl MACKNIGHT, XV

kindness. When he was at length no longer able to
prosecute his favourite studies, the judicious opin-
ions, and extensive information of his very accom-
plished and learned colleague, frequently afforded
him in conversation a source of interesting entertain-
ment.— These proofs of respect and attachment have
laid his fanaily under perpetual obligation ; and gra-
titude forbids, that any account of him should be
given to the wodd, without an acknowledgment of
the friendly assiduities which cheered and supported
jiis declining years.

Tlie disease v^hich terminated his life, was the Pe-
ripneumonia Notha ; occasioned by an incautious ex-
posure to tliC severity of thf^ Vwcather, about the end
of December 1799. This distemper, in its progress
and issue, resisted the ablest and most assiduous ef-
forts of medical skill. — During his illness, his mind
was composed, tranquil and resigned ; he never com-
plained ; and on the morning of the 13th of January
1800, he expired Vv^ithout a struggle. As in the course
of the preceding night he slept but little, the time was
employed in hearing passages from the Psalms and E-
vangelists, which, by his own desire were read to him
by one of his family. — Thus, having spent his life
in illustrating Scripture, and exerted the last efforts
of his attention in listening with delight to its pre-
cious words of peace to the righteous, he may be tru-
ly said to have slept in Jesus.

The character of a man whose life was de-
voted to a single object of incessant study, can hard-
ly expected to afford scope for much variety of deli-
neation. Perhaps the circumstances which have been
related, sufficiently indicate its prominent features;
V ' and

X?i ACCOUNT OF THE LIFE

and we might leave the consideration of it with ob-
serving, that it was strongly marked by vigour, firm-
ness, good sense, and unbending integrity- — Yet we
shall find, on a nearer inspection, that it is not un-
worthy of being contemplated more minutely ; be-
cause it exhibits some traits of professional virtue, on
which the mind may, for a little, dwell with pleasure
and advantage. Such examples in real life illustrate
the excellence of pure religion ; and it is with pecu-
liar interest that we read descriptions which make us
familiarly acquainted with those who have contribut-
ed by their labours, to the instruction or the consola-
tion of mankind.

As a clergyman, the sentiments and conduct of Dr
Macknight were equally characterised by consist-
ence and propriety. In the discharge of every pub-
lic and private duty of religion, with a constant re-
liance on divine aid, he w^as regular and steady. He
knew and felt v/hat became the sacred office which
he held ; and never departed, on any occasion, from
the dignity or decorum of his professional character.
Having given himself zchoiii/ to the meditation of divine
thiiigs^ he continued in ihem : In the zaor/c of his Master
he was stedfast and faithful to the end. — His piety was
at once sincere, rational, and without ostentation. To
be useful in the cause of truth and virtue, was his
highest ambition : And with all the means of attain-
ing this end, which the resources of a v/eli-informed
and liberal mind could supply, he united a zeal for
the interests of Christianity, that terminated only
with his life.

In that branch of the pastoral office which is call-
ed Lecturing, his learning and ability were much ad-
mired, and never failed to please, as well as to in-
struct and edify, in a degree which has seldom been
equalled. As a preacher, also, without pretensions

to

AND CHARAOTER OF DR MACKNIGHT. XVll

to the graces of elocution, he had a certain earnestness
of manner, evidently proceeding from the heart, and
from a sincere anxiety to be useful, which always
commanded the attention, and excited the interest of
the hearers. In doctrine he sJwzoed uncorruptness, gra-
vitif^ sincerlttf ; his sentiments were just, energetic, and
impressive. And his constant object was to press on
the minds of his people the truths necessary for the
correction of vice, and the advancement of piety,
knowledge, and goodness. — ^With this view he may
be said to have affected a greater than usual plain-
ness of diction. It is true, that to be perspicuous and
intelligible to the most illiterate of his audience, oiight
to be always the chief object of a preacher. But
this may be accomplished with a strict adherence to
purity of language ; and it must be confessed, that
the difficulty is great of frequently employing fami-
liar expressions, without descending from that pro-
priety which is indispensable to the dignity of the
pulpit.^ — It may be added, that his inexhaustible va-
riety of thought and expression in prayer, bespoke a
mind richly stored with religious ideas; and at once
surprised and delighted those who regularly attend-
ed his ministry.

When engaged, either in private controversy or ia
the public debates of the Church Courts, he was al-
ways remarkable for speaking strictly to the point at
issue. He was likewise distinguished by coolness,
discretion, and command of temper; he listened with
patience to the arguments of his opponents ; and in
delivering his opinions, he shewed himself uniformly
open, candid, and explicit. At the same time, his
talent was rather that of business than of address ; he
appeared to be better fitted for deciding on the merits
of a question in debate, than for soothing the passions,

c or

XVlll ACCOU^'T OF THE LIFE

or managing the humours of mankind — -a qualifica-
tion rarely possessed but by rninds of a superior order.
, — in the management of the Public Charities offici-
ally intrusted to the Ministers of Edinburgh, his ri-
gid integrity, and impartial firmness in resisting the
effects of all personal interest or solicitation, which,
he regarded as interfering with the real advantage of
these Institutions, are still in the recollection of many
with whom he then acted. On every occasion, in-
deed, he thought and acted with the energy of a self-
deciding, upright mind. And hence it is, that all his
writings evince the sentiments of a masculine inde-
pendent-spirit, uninfluenced by authority, and unfet-
tered by prejudice.

Nor was his praise merely that of professional ex-
cellence. On various subjects his range of know-
ledge was ample and profound. Thus, his taste for
classical literature was early formed. He perused the
writers of antiquity with critical skill ; and of his ac-
quaintance with the Greek language, especially the
original of the New Testament, his observations on
the force of the particles, in his Com.mentary, are a
sufficient proof. In the speculations, also, of meta-
.physical, moral, and mathematical science, he was a
considerable proficient. The fact is, his powers were
such as might have been turned with advantage to
any department of knowledge or learning.

Jt may further be noticed, that in conducting thp
ordip.ary affairs of life, he displayed uncommon pru-
dence and sagacity. He was one of those who are
generally attentive to small concerns, but on proper
occasions shew tliemselves liberal to a hiofh decree.
Of this, dirterent instances occurred in the course of
his transactions with his friends ; and he was enabled
to act on such a principle of generosity, by his usua!

habit?

AND CUARACTER OF DR MACKNIGHT. XIX

habits of economy and prudence.' — Dr Macknight's
external appearance was sufficiently expressive of his
character. His countenance was manly and com-
manding, and his gait remarkably erect and linn.

AoREEABiiY to the plan of this sketch, any critical
account of Dr Macknight's Works cannot with pro-
priety be given here. It may only be observed in
general, that his reputation for sound criticism, ex-
tensive knowledge, and clear elucidalion of the sacred
writings, is rapidly increasing amongst Christians of
every denomination ; and he must be acknowledged
to have been one of the most intelligent, judicious,
and candid Expositors of the Scriptures, that ever ap-
peared. Even during his own life-time, his diligence
was rewarded by an ample portion of respectable
fame, — ^The ' Harmony of the Gospels' has long been
esteemed a work of standard excellence for the stu-
dents of evangelical knowledge. His ' Truth of the
Gospel History' has hitherto attracted the notice
of the Public less than any of his other produc-
tions. But it well deserves to be more generally
read ; since of what it proposes to establish, it con-
tains the most satisfying views that can be suggested
by learning, acuteness, and good sense, and is admit-
ted by the best judges to be a performance as useful
and instructive as any we have on tiiat important sub-
ject.

* The Commentary on the Apostolical Epistles' is
now held in peculiar estimation ; and it ma}^ be
doubted, whether the scope of the sacred authors of
these writings was ever, in any former age of Christi-
anity, so fully, clearly, and happily stated, as has been

2 done

XX ACCOUNT OF THE LIF£

done by Dr Macknight, in the general Views and Illus-
trations which he has prefixed to the several Chapters
of the Epistles. — In this able, judicious, and learned
Work, the Author's method of explaining the Scrip-
tures is every where employed with the greatest suc-
cess. His object v/as to discover the meaning of the
inspired writers in difficult passages, from a compre-
hensive view of ail the circumstances to which they
allude, without regard lo interpretations of mere human
authority. Hence, although in principle attached to
the established standards of tne church of Scotland, he
did iiot conceive itasany advantage to the system which
he maintained, to urge in support of its peculiar doc-
trines, every passage which zeal, without knowledge
may have employed for that purpose. Nothing in
fact tends more to injure the cause of truth and reli-
gion, than an injudicious appeal to Scripture ; or the
attempt to establish opinions by the sanction of scrip-
tural words or passages, quoted singly, without re-
gard to what precedes or follows them, and thus in-
vested with a meaning, more than probable, entirely
different from what was intended by the sacred writ-
ers. Of this mistaken application Dr Macknight has
shewn various instances ; remarking, that when a doc-
trine is sufficiently established by any passage in
which it is expressly, or undoubtedly declared, we only
weaken it by any appeal to other passages, of whiqii
the application to that doctrine may be dubious, or
:it best equivocal. — Accordingly, it must be allowed,
that in this method of eliciting the true meaning of
scripture, by a due respect to parallel passages, and
the design of the whole context, the expositions and
views which, with much sagacity of critical investi-
gation, our author has given of Paul's Epistles, are
cxtremelv natural, acute, and sensible.

The

AND CHARACTER OF DR MACKNIGHT. Xxl

The Life of the Apostle Paul, which concludes the
fourth volume of ' The Translation and Commen-
tary/ is an excellent compendium of the Apostolical
History ; and may be considered as the Author's
view and illustration of the Acts of the Apostles —
the only part of the New Testament writings (except
the Revelation of St John) to vv^hich the labours of
Dr Macknight, as a Commentator, were not directed.
— In all his writings, his style, though unambitious
of elegance or ornament, is perspicuous, and appro-
priate to the subject.

Dr Macknight enjoyed the friendship and esteem
of many eminent Characters among his cotemporaries
of the same profession. In the number of these w^ere
Dr Blair and Dr Robertson ; to whose attachment he
owed much on different occasions. — If the portrait
which has been given in this account, is a faithful
resemblance, the name of him whom it represents
may now be considered as not unworthy to be asso-
ciated, in future times, with those of the men in whose
society, during his life-time, he had often the happi-
ness of passing his hours, and whose works will live
as the glory of Scottish literature, while civilization
and refinement exist.

Dr Erskine and Dr Findlay had been the compa-
oions of his early youth ; and although in his opi-
nions on some parts of Church policy, he differed
from these venerable persons, so universally esteemed
for piety and profound theological learning, their
mutual reorard continued unaltered throucrh life. —
From Lord Hailes he received many valuable hints,
relative to the early state of Christianity, of which he
availed himself in his last Work. To that learned and

trulv

Xxii ACCOUNT OF THE LIFE

truly estimable Character, he was also under peculi-
ar obligations of another kind, through the friendship
of the KilkeiTan family, with which Lord Hailes was
connected by marriage. The character and learning
of Dr Macknight had long pointed him out as worthy
of being promoted to a distinguished station in the
Church. And it was on this ground, thai by the
immediate influence of John Dalrymple, Esq. brother
of Lord Hailes, and provost of Edinburgh at that
time, he obtained his election as a Minister of the
City.

The proofs of respect which he experienced from
many of his younger Brethren in the Church, were
highly gratifying to Dr Macknight. Among his
friends of this description, there were two for whom
he entertained a peculiar esteem ; and they will for-
give the mention of their names on the present occa-
sion, because the public tribute of regard which they
have each had an opportunit}^ of paying to his me-
mory, in the General Assembly of the ChurcJi of
Scotland, was so honourable to him, that i^t ought not
to pass unrecorded. Principal Hill, with that im-
pressive and dignihed eloquence which has long been
celebrated as having a powerful influence on the de-
cisions of the Assembly, characterized him as — " A
venerable Father, who ranked among the most emi--
nent Divides that the Church of Scotland has pro-
duced ; who often spoke in this House with great
ability, and profound knowledge of the subject oh
which he delivered his opinion ; who vi^as a Master
in our Israel, concerning all points of ecclesiastical
law ; and by whose theological labours, conducted
during along life with unremitting assiduity, and di-
rected to the most valuable objects, all of us now
daily profit." To Dr Finlaj'son, of whose firmness,

sa:jacitv\

AND CHARACTER OF DR MACKNIGHT, Xxiil

sagacity, and accurate knowledge, he early appreciat-
ed the future value to the Church, Dr Macknight
was strongly attached by a certain congeniahty of
mind ; and he often had great pleasure in discussing
various subjects of his attention, with a friend so re-
markable for acuteness, judgment, and strength of
intellect. — It accorded with the sentiments of all his
brethren, when Dr Finlayson, officially reporting to
the Assembly, the death of Dr Macknight, as joint
Collector of the Fund already mentioned, said, that
" his deep learning, sound judgment, and great re-
spectability of character, had rendered hi in one of the
brightest ornaments of our Church."

Soon after the time of his being Ordained, Dr
Macknight married Elizabeth M'Cormick, eldest
daughter of the worthy and respectable Samuel
M'Cormick, Esq. General Examiner of the Excrse in
Scotland — a Lady whose humane and charitable cha-
racter endeared her to the people in every Parish
where her husband has officiated as Pastor ; and wliose
tender feelings of sympathy for distress, unwearied
activity of benevolence, and constant anxiety to pro-
mote the happiness of all whom her kind offices can
reach, are still known, and will long be reuiembered
with approbation, in the circle where Providence has
blessed her vv^ith opportunities of doing good. By
her Dr Macknight had four Sons. The eldest, a very
promising child, died at the age of seven. Another
reached the age of thirty-three, after having suffered
much from a lingering distemper, which at last prov-
ed fatal to him. The loss of this very amiable young
man, was the chief distress which Dr Macknight ex-
perienced in the course of his long and useful life.

Of

XXl\r ACCOUNT OF THE LIFE

— Of his family now remaining, one is engaged in
a department of the Profession of the Law, and the
other is a Clergyman of the Church of Scotland.

This plain and cursory narrative, which must
now be brought to a close, is another proof of what
has frequently been remarked, that the history of men
whose Hves have been spent in the acquisitions of
learning, are generally barren of those incidents which
excite an interest in the details of biography. — Con-
tinually occupied with the duties of his office, with
his studies, and his writings, Dr Macknight seldom
mingled in v/hat may be called the bustle of the
world, and had no share in the political transactions
o{^ the da}^ For engaging in these, indeed, as al-
ready hinted, he was little qualified, either by the
natural bent of his mind, or by his usual habits of
life. But he has left behind him a reputation supe-
rior to that which is conferred by the pursuits of
ambition, or the lustre of events creating only a tem-
porary interest in the passions of men ; and his name
will probably be remembered with veneration, as long
as the study of divine truth continues to be cultivat-
ed in the Christian world.

GENERAL PREFACE.

''T'HE new translation of the Apostolical Epistles being the
•* principal part of the work now offered to the public, it
will, no doubt, be expected, that the author should give the
reasons which induced him to undertake a performance of this
'^ort, after the many versions of the Scriptures already pub-
lished.-^-The principles also on which this translation is form-
ed, must be explained, that the reader may understand in what
respects it will differ from other versions.— And as the Com-
mentary and Notes, with the Prefaces and Essays, have greatly
increased the size of the work, some account must be given of
what is done in them towards explaining the meaning of the
sacred ofacles.

Sect. I. Of the Ancient Translations of the Scriptures ; and of their
influence on the Modern Versions.

With respect to the reasons wliich induced the author to at-
tempt a new translation of the Apostolical Epistles, he acknov/-
ledges, that the versions of the Scriptures used at present by the
different nations of Europe, have been faithfully made, accord-
ing to the skill of the persons v/ho made them ; and that the
common people who read any of these versions can be at no
loss to know the fundamental articles of the Christian faith.
Nevertheless, a new translation of these divinely inspired writ-
ings cannot be thought superfluous, unless it could be said
with truth of some one of the versions extant, that it is every
where accurate, intelligible, and unambiguous. But this*, it is
supposed, no good judge will take upon him to affirm.

The learned, in reading the ancient and modern versions of
the Scriptures, must be sensible that there is a remarkable a-
greement among them, especially in their translations of the
(difficult passages. Now, though at first sight, this may be
thought a proof of their accuracy^ the inference is by no
means safe. That agreement may have proceeded, not from'
the justness of the translation, but from the subsequent tran-
slators treading in thp steps of those who went before them.
And that they actually did so, will appear from what follows.

During the first and following age, the disciples of Christ
being numerous in the countries where the Syriac was the vul-
gar language, a translation of the writings of the apostles and

Vol. L a evangelists

2 GENERAL PREFACE. Sect. 1

•

evangelists Into that language became absolutely necessary,
after the gift of tongues, and of the interpretation of tongues,
had ceased in the church. Wherefore, a Syriac translation of
the books of the New Testament was very early made for the
use of the Christians in the east, who did not understand the
Greek. This, with the Syriac translation of the Hebrew
Scriptures, is what the Maronites, who use that translation, call
TJie pure and ancient Sj/riac versiotJ ; (simplicem et antiquam.
MilFs Prolegomena, No, 1237. Kuster's edition.) But the
Maronites speak without proof, -when they say a part of that
version was made in the time of Solcmon, and the rest by
Thaddeus, or some other of the apostles, in the time of Agba-
rus. It IS certain, however, that the Syriac version of the
New Testament is very ancient. For, from its wanting the
second Epistle of Peter, the second and third of John, the Epis-
tle of Jude, and the Revelation, and from some other marks of
antiquity, Walton and Mill, with great probability, infer, that it
was made before the whole of the sacred writings were gene-
rally known \ consequently, that it was made in the beginning
of the second century, (See 2 Pet. Pref. Sect, i.) This Syriac
version, on account of its antiquity, and because it is in a lan-
guage not materially different from that which our Lord and
his Apostles used, was held in great esteem, in the early ages,
by all the eastern churches. But it was not known among us
till the sixteenth century, at which time it was brought into
Europe, from Ignatius, the Patriarch of Antioch, by un east-
ern priest ; and falling into the hands of Albert Widmanstad
he printed it at Vienna, in the year 1 55o ; since which it hath
been well known to the learned in Europe, and well received
by them all *.

The reasons which occasioned a Syriac translation of the
ScViptures to be made in the east, operated likewise in producing
a Latin translation of the same writings, for the use of the Chris-
tians in the west. This is what hath been called the old Italic
version ; which, as Mill conjectures, (No. 308.) was made in the
time of Pope Pius I. that is, in the middle of the second cen-
tury, not long after the first Syriac version was made. In the
Italic version, the New Testament was translated from the
Greek, and the Old, not from the Hebrew, but from the Sep-

tuagint,

* Mill, by teftrmo;nes perfectly convincing, (No. 12':'1 .) hath eflabliflied tJie
V^tiquity and authenticity of the firll Syriac verfien. Afterwards, in the fifth
century, as is fuppoicd, a fecond Syriac tranflation of the Old Tertameot, was
mnde from the Septuagint, as fet forth in Origen's Hexaplu, and of the new, ac-
cording to Mill, from a Grtek copy precifeJy the fame with that from which the
Italic or Vulgate verfion was taken. But, for the realbns afterwards to be men-
tioned, (page 4.) It is more probable that it was taken from the Vulgate itfelf.
In this fecond Syriac V3rfion, the epiftlcs wanting in the firft, together with the
hiftory of the adultereis, John ^iii. are tranfldted.

Sect. 1. GENERAL PREFACE. ^

tuagint, which at that time was generally believed to have been
made by inspiration, and Wiis esteemed of equal authority with
the Hebrew itself. But the edition of the Septuagint from
which it was made being very incorrect, Jerome, about the
year 3S2, at the desire of pope Damasus, translated the Old
Testament into Latia from the LXX. as set forth in Origen's
Hexapla ; and, at the same time, corrected the Italic transja-
lion of the New Testament by the Greek. (See Mill, No. 852,
853.) In his preface, however, Jerome informs us, (No. 1356.)
that he -corrected it only in those passages where he thoughc
the meaning of the Greek text Vv^as misrepresented. The other
rjsssages, in which the deviations from the original were of less
importance, he suffered to remain as he found them, that his
might not appear to be very different from the form^^r edition
of tlie ItaUc version, which at that time was universally used.
Afterwards, between the years 392 and 4'05, Jerome tr nislated
all the books of the Old Testament from the Hebrew. This se-
cond version, as well as his corrections of the Italic translation
of the New Testament, being disapproved by many of the bishops
and leai^ned men of that age, as lessening the credit of the old
translation, a new edition of the Italic version was compiled,
in which its translations of the Psalms, and of som.e other books
of the Old Testament, were retained, (SnnonHist. Grit. L.ii. c.7.)
and Jerome's second version of the rest were adopted, together
with his corrected translation of the New Testament. The Italic
version of the Bible, thus modelled and amended, is what hath
long been known in the church by the name of the Vulgate.
And though at the first that edition was rejected by many who
adhered to the Italic translation in its primitive form, yet the
prejudices of the public subsiding by degrees, it came at length
into such general esteem, that it was substituted in place of the
Italic, which had been long publicly read in the western churches,
and in all the churches of Africa^ (No. 54-6.) And thus the
Vulgate became the only version of the Scriptures, used in the
Latin church, dov/n to the times of the reformation.

The Italic translation of the New Testament having been
made from copies of the original, nearly as ancient as the apos-
tolical age, the readings of these copies exhibited in the Vulgate,
were considered as so authentic, that in the fifth and following
centuries, some of the transcripts of the Greek Testament were
corrected by the Vulgate, In this manner, the famous Alexan-
drian MS. was corrected, if we may believe Wetstein, (see
Pref. to his Greek Testament) as likewise, according to Mill,
(No. H57. 1479.) were the Vatican and the St, Germain co-
pies ; and, according to Kuster, some others. (See his Preface.)
Nay, Mill himself thought the readings of the Vulgate so au-
thentic, that he imagined certain passages of our present Greek

2 Testament

^ GliNERAL PREFACE. Sect. 1/

Testament might, by these rL-.'-dings, be restored to what he
Calls their primitive integrity. (No. 1309. 133.) Be this as it
may, if the Vulgate edition of die Italic version was in such
esteem as to be used anciently in correcting the Greek copies
we may well believe that the persons who translated the New-
Testament into the Syriac, the second time, and into the other
eastern languages, would be much guided by the V ulgate, or
by the versions which followed it. Hence, in the second Sy-
riac, and other eastern versions, there is such a surprising
agreement with the Vulgate, that Mill once thought them
translations actually made from it. (No. 1249.) Aiterwards|
indeed, to give the greater authority to the readings of the Vul-
gate, he supposed the Greek copies, from \yhich these oriental
versions were made, were the same with the copy from which
the Italic was taken. (No. 1250.) But it can hardly be thought
that these translators met with copies of the original exactly
similar to that from which the Italic was made. The general
esteem in which that version first, and afterwards the Vulg^^.te,
was held in the early ages, makes it more probable that the
oriental versions copied the' Italic, or Vulgate *, as the Italic
itself seems to have been copied/rom, or corrected f by the first
Syriac translation. What coniirm.s this conjecture is, that the
Saxon version of the four gospels was made from the Italic,
before it U'as corrected by Jerome. (No. 1401.) This version
was printed at London in the year 1571, by John Fox, the
niartyrologist, from a copy now in the Bodleian library.

As most of the ancient translations of the New Testament
copied the Vulgate, it may be presumed that the persons who,
jn later times, translated the inspired writings into the dif-
ferent European languages, made their translations from the
Vulgate likewise. Accordingly, when Peter Waldus, in the
year 1160, got the gospels and some other books of Scripture
translated into the French langu,ige, and John WicklifF, in the
year 1367, translated the New Testament into English, these
a-anslations were not made from the originals, but from the

Vulgate.

* If what 13 alleged above he trua, namely, that the moft ancient copies o^
the. Greek Tellament were corre<5ted by the Vulgate, and that the Ethiopic, the
iecond Syriac, the Arabic, and other oriental verfions of the New Tcftament,
were translations from the Vulgste, it will follow, that the readings of thefe
ancient PiflSS. and VerfioDs, are to be con-iidcred in no other light than as the
readings of the Vulgate. The fame judgment niuft be pafTed on the readings
of the Saxon version ; for it n-as made from the Vulgate. Wherefore, though,
at first si^ht, the agreement of so many MSS. and version-;, in any readitig, may
.^eem to add weight to that reading ; yet, in so far as the?e MSS. were corrected
by the Vulgate, and the versions mentioned were made from i!^, their agreement
in that reading is of less consequence, as the authority of the whole refolves itself
ultimately into that of the Vulgate.

f The agreement of the Italic with the first Syriac, is shewn by Beza, in
Tnany passages cf his notes, ...

Sect. I, GENERAL PREFACE. SI

Vulgate. About that time, likewise, there were other verna-
cular translations of the Scriptures used in different countries,
which were all made from the Vulgate. (See Simon Hist«
Crit. V. T. L. ii. c. 22.) Nor could they be otherwise made,
very few in that age having any skill in the original languages.
Nay, in times more enlightened, I mean about the beginning
of the reformation, when Luther translated the New Testa-
ment into the Geriiian language, and Tyndal into the English,
and Olivetan into the French, though these excellent men are
said to have made their translations from the Hebrew and
Greek, it is more probable that they made them from the
Latin, and corrected them by the Greek. This was the case
with Tyndal, as shall be shewn afterwards. These fathers of
the reformation, before their eyes were a little opened, having
known no other word of God but the Latin Bible, it was na-
tural for them to follow it in their translations, where the doc-
trines in dispute between them and the Papists did not inter-
fere. The high esteem in which the Vulgate version was
held at that time, was strongly displayed by the fathers of the
council of Trent, many of them men eminent for their learn-
ing, when, in their fourth session, after enumerating the books
of Scripture, they decreed as follows : Jf any person does not ^-
steem these books, with all their parts, as contained in the Vulgate
edition, to be Scriptures and canonical, let him be anathema *.
Then, to strengthen their decree, they added, That in all public
readings, disputations, preachings, and expositions, the Vulgate edi-
tien of the Scriptures is to be held as authentic. (Fra. Paolo's
History of the Council of Trent.) It is true, the first reformers
neither acknowledged the authority of the council, nor carried
their respect for the Vulgate translation so far as to place
jt on an equality with the originals. Yet, it was natural
for them to follow that highly esteemed ancient version, e-
specially when they were at any less for the meaning of the
Greek text.

Beza,

* The afcove decree must seem strange to those who know, that before it was
jrade, the edition of the Vulgate mentioned in'it was acknowledged by the fa-
thers of the council to be exceedingly faulty, and to need much correAion. Ac-
cordingly, after the council, Pope Sixtus V. employed a number of learned men
to compare the common edition of (he Vulgate with the best copies thereof".
And they having finifhed their task, Sixtus pubHshed his corrected edition in the
year 1.589, and, by his bull prefixed to it, declared it to be that which the
council of Trent held as authentic. Nevertheless, the succeeding popes endea-
voured to suppress this edition, as inaccurate and imperfect. And, in tiie
year 1592, pope Clement VIII. published a new edition, which not only differs
from that of Sixtus, but in many places is directly contrary to it ; as Dr Thomas
James, keeper of the Bodleian library, who compared the two editions, hatfa
shewn, in a book, which he entitled, The Papal War, Sec Lewis's Complete
History, 2d edit. p. 288,

li GENERAL PREFACE. Sect. 1.

Beza, perhaps, may be thought an exception from this
charge. He translated the New Testament into Latin, profess-
edly to amend the Vulgate version. Yet any one who com-
pares his translation with the Vulgate, will find that, notwith-
standing he hath corrected a numBer of its faults, he hath often
followed it in passages where it is erroneous *. Many of the
Greek particles he hath translated with more latitude than is
done in the Vulgate. Yet, having followed its uniform trans-
lations of the particles in other passages, he hath perpetuated,
in his version, a number of its errors. Besides, being deeply
tinctured with the scholastic theology, by adopting the read-
ings of the Vulgate, which favoured that theology, (No. 1258.)
and by strained criticisms, he hath made texts express doc-
trines, which, though they may be true, were not intended by
the ipspired writers to be set forth in them. And thus, by
presenting his favourite doctrines to the view of the reader,
more frequently than is done in the Scriptures, he hnth led the
unlearned to lay a greater stress on th'ese doctrines than is done
fey the Spirit of God. Nor is this all ; he hath mis-translated
a number of texts, for the purpose, as it would seem, of e-
stablishing his peculiar doctrines, and of confuting his op-
ponents : of all which examples shall be given afterwards,
farther, by omitting some of the original words, and by add-
ing others without any necessity, he hath, in his translation,
perverted, or at least darkened som.e passages ; so that, to
speak impartially, his translation is neither literal, nor faithful,
Kor perspicuous. Nevertheless, Beza having acquired great
fame, both as a linguist and a divine, the learned men who af-
terwards translated the New Testament, for the use of the re-
formed churches, were too much swayed by his opinions.

Since, then, the first translators of the Scriptures were con-
sidered as patterns, and copied by those who succeeded them,
to judge whether the versions of the New Testam.ent, hitherto
published, stand in need of amendment, it will be proper to inr
ijuire a little into the character and qualifications of the first
translators of these inspired writings. It is true, neither their
names, nor any particulars by which we might have judged of
their learning and ability, are preserved in the history of the
church. Yet both may be estimated, by the well-known cha-
racters of their contemporaries, whose writings still remain ;
particularly Tatian, Irenaus and Tertullian : and by the cha-
racters and talents of the Christian writers of the ages imme-
diately following j such as Origen^ Chri^soitomy Jerome, and

others.

* In tlie following texts, Beza has adopted the Erroneous translations of the
Vulgate, Rom. i. 11, ^ Cor. ix. 4. Ephes. ii. 10. Heh. x. 15~rl8. 1 Pet, ii. 8.
iv. 6.

Sect. L GENERAL PREFACE. 1

others. These aHcient writers, however learned in other re-
spects, were not well acquainted v/ith the meaning of the Scrip-
tures, nor free from the prejudices of the age in which they
lived. This appears from the writings of the three first men-
tioned fathers, in which we find them misinterpreting particular
passages, for the purpose of establishing their ov/n erroneous
tenets. In like manner, the three last mentioned ancients, in
their writings, have perverted a number of texts, to support the
doctrines oi purgatory and celibacy y and to bring monkery and rigid
fastings and other bodily mortifications into vogue ; and to con-
firm the people in their superstitious practice of ivorshipping
angels and departed saints* ; ail which corruptions had then taicen
place in the church. We find these fathers, likewise, misin-
terpreting passages, without any particular design. Of this num-
ber was Origen, as may be seen in his Exposition of the Epistle
to the Romans. Even Jerome himself was not fauhless in the
respects above mentioned, as shall be shewn in the author's
notes on QA, ii. 11. iii. 16. Not fio mention, that in his cri-
ticisms on St Paul's style, he hath discovered that he was not
well acquainted with the use and propriety of the Greek lan-
guage f . Wherefore, though we do not know who were the
first translators of the New Testament, we may believe that they
were not more intelligent, nor more skilful in the Scriptures,
than their contemporaries, whose writings still remain ; conse-
quently, that they were not perfectly qualified for making an
accurate translation of writings divinely inspired, wherein many
ideas, respecting religion, are introduced, which they did not
fully comprehend.

More particularly, the ancient translators, that their versions
might be strictly literal, not only rendered the Greek text ver-
.batiniy but introduced the Greek idioms and syntax into their
versions, by which they rendered them not a little obscure.
Nevertheless, by closely following the original, they were re-
strained from indulging their own fancy in the translation, and
have shev/n us what were the readings of the Greek copies
which they made use of, which certainly are no small advan-
tages. Farther, so great was their anxiety to give an exact
representation of the original, that when they did not know the
meaning of any Greek word in the text, they inserted it in their

version.

* Of the texts pervrrtcd by the father-:, for fupportintr the dodrine of pur-

gafory. Beza hath productd examples, in his notes on Kom. ii. 5. Col. if. LS. >

And for recommending virginity and c^lih.:c\, in his noies on Rom. xii. ?.,
1 i'im. lii. ^1. Titus i. S. I Pet. ui. 7. — Andta estdbhlh Uje ivurjloip of an^rd:, Col.
ii. 18.

f Of Jerome's improper criticifms on St Paul's (lyle, the reader will find ex-,
amples in Ecza's notes on Rom. vi. 13. C Cor. xi. 18. Col. i. J8, 19, ii, li>.^al.
\\. 1. See aifo the author's {ictcs oa 2 Cor. :ni. 9.

3 GENERAL PREFACE. Sect. I.

version, in Latin characters, without attempting to explain it.
This method is followed, Kot only in tlie Vulgate *, but in
the CoptiCf or Egyptian version, which is supposed to have been
made in the fifth century, (No. 1509). — Some words of the text,
the ancient translators have omitted, either because they were
wanting in their copies, or because they did not know how to
translate them. Other words f they translated erroneously. Be-
sides, although there are many elliptical expressions, especially'
in the epistles, the ancient translators have seldom supplied the
words necessary to complete the sense ; by which neglect their
versions are often dark, and sometimes erroneous %, In other
passages, they have added words and clauses, without any neces-
sity fj. Nay, some passages they have translated in such a man*
ner as to convey no meaning at all, or m.eanings extremely ab-
surd §» Above all, th^ unskilfulness of the ancient translators
appears in their assigning the same meaning to the same parti-
cle f , almost every where, notwithstanding the Greek particles
have very different signifif rtions, especially as they are used by
the sacred writers.

The qualifications of the ancient translators of the Scriptures,
and the character of their versions being such as the author
hath described, it is easy to see that there must be many faults
in them. Yet they are not such as to authorise Mosheim'a
harsh censure of the Vulgate inparticular; namely, that il abounds
iviih itimimerable gross error Sy and in many places exhibits a striking

barbaritij

* Creek words in Latin ehara(!^ers are ^ound in the following paflages of the
Vulgate : Mat. v. 29. Si oculus tuus dextir {cr.a.'^a.'ki^ti) fcandalizat tc. — John vii.
2. 'Srx.riVisrri'yia,, Scenopegia, — John xvi. 7. Si ego ntn abiero [o •sretoa.xX'A'COi) taracletui
tion veniet ad vcs. — 1 C'or. iv. IS. Omnium (^s^i'4^r.ftft) fcripfcma v.Jque adhuc, —

1 Cor. V. 7. Sicut ejlis {aE^vfjLci) azymi. — Heb. Xi. Al. Circuierunt (sk fA.v,Xorxi;) in
nelctis — I Per. ii. 18. J^fiX/eijis interpreted by jDjyi^o/w, which is a Greek word
of equally difficult interpretation.

t Of erroneous tranflationsin the Vulgate, nunierous examples might he given ;
but the following may fuffice : Mat. vi. 11. l^anem *i(,i^>runi {ivt^au'i)fupeTjul-
fianilaUm. — James V. 16 fy-^y»,c*£».>j> ajfiiua — In nine paljages, the Vulgate hath
tranilated the word fivarr^itv, by Jhcrar^jentum. See also the following; notes.

I The words wanting to complete the feufe in the two following paifagcs, are
not ibpplied in the Vulgate, Rom. i. 4. £x re/urre^iem tnortuorum Jefu Clrijli,
Heb. xi. 2 i. Et adoravit fajligium virga fua,

(I The following are examples of words added in the Vulgate, without necef-
fity ; Rom. ili. 22. In eum. — Rom. iv 5. Secundum prop«ftti'.m Dei. — Rom. v. 2.
Inftead of ^g/oWd? ^ti, the Vulgate hz.l\\ gloria Jiliorum Dei. — Rom. xii. 17. Non
tantum C'iram Deo.

§ The following are examples of abfurd unintelligible tranflations in the Vul-
gate : Rom. iv. 1 8. ^ui contra fpem, in fpem credidit, utjiertt pater mult arum gentium.

2 Cor. i. 1 I. Ut ex multarum perfonis facierum, ejus qus in nobis tji donationisy pet
tnultcs gratie agantur pro nobis,

\ The following are examples of a Greek particle, tranflated uniformly in the
Vulgate : ivTat. vii. 23. Et tunc conftebor illis {oTt) quod nunquam navi -vos. — Mat. xxii.
16. Magijier fcimus (ori) quia i-eratc «.— Rom, *V. 11, f^*vo ego dicit Dominut (flw)
quontam mihi fcSIet.

Sect. 1. GENERAL PREFACE. ^ 9

Mrbariti/ of style y and the most impenetrable ohscurity with respect to
the meaning of the sacred writers. The barbarisms and obscurities
of its style proceeded from its being a strict literal translation :
and with respect to its errors, though some of them may have
.been occasioned, partly by the carelessness of transcribers, an"d
partly by wrong readings in the copy from which it was made,
■the far greatest part of them have originated in the unskilfulness
oi the authors ot the Italic translation, of which the Vulgate is a
transcript. I say authors, because, according to Mill, it v/as
made by different hands, and at ditterent times. Yet, with all
its faults, the Vulgate is a valuable work ; as it hath preserved
much of the beautiful simplicity of the original, and in many
passages its translations are more just than those in some of the
modern versions.

Upon the whole, since most of the ancient translators of the
Scriptures, on account of the antiquity and reputation of the
Italic, or Vulgate version, have followed it, nor indeed in its?
manifest absurdities, but in many of its less apparent mis-transla-
tions, and since the subsequent translators have generally copied
the Vulgate, or have been guided by it, we may now, with some
degree of confidence, affirm, that the agreement observable in the
ancient and modern versions of the New Testament, especially
in the more difficult passages, is owing, not to the justness of
the translation, but to the translators having, one after another,
followed the old Italic version, as it was corrected by Jerome in
the Vulgate edition. This being the case, it cannot be thought
strange, that the errors and obscurities of the Vulgate have en-
tered more or less into all the ancient versions of the New Tes-
tament, and that from them they have crept into many of the
modern versions likev/ise *.

Sect. II. Of the modem versions of the Neiu Testament j and
particularly of the English translations of the greatest note.

As

* To prove what is affertcd above, the followirig examples are produced :
Matth. X. 29. Are not itvo fp,irroivs fold for a firthin^? and one of them Jhill
net fall on the ground ivUhout your Father. This tranilation implies, that tUs
other might fall without their Father. The fame error is found in the Syriac
and Vulgate verfions, and in Beza, and mofl: of the Tatin trar.flations, not ex-
cepting iiraimns, and in all the old Engliih veiTions, and in the Geneva bible.
JBut the absurdity may eafily be removed, by conilruing the neg;ative particle
with the word (sy) one, thus : I'et not one of ihem fdielh on the ground, &c. — Luke
xxiii. 3!2. Duceb.mtiir avtrm^ et alii duo nequam, cum eOf ut iuierfcereiiler. I his tran-
slation nnofl: falfely reprefents Jefus as a malefactor ; and bemg found in the firil
Syriac and Vulgate verfions, the Arabic, Ethiopic, &c. derived it either from the
-Syriac or the Vulgate. WicklifFalfo, Erasmus, Cailalio, the Rhemifli, and even
oar Engliih tranilators, have all followed the vulgate in this grofs error. YeS
the original, Hyovraj^Js y,t/.t trt^oi ^oa xxxs^yot aw aura.' «|ic/gj3-»jv«/, I)y fupplying tile
word tvns, as 1 homibn hatli done, may juftly be rendeied : Nozv ivith hint alfa
iwo others who were malefactors were led to be put to death ; or ratht-r, without any
addition, thus : No%v, there luere led alfo tivo other s ^ malefactor s , zvith him to bt put tt
death ; and fo the fhocking abfurdity wil-l be avoided.

Vol. I. B

10 GENERAL PREFACE. Sect. 2.

As the author does not pretend to be acquamted with all the
vernacular translations of the Scriptures, used at present by the
different nations of Europe, he will not take upon him to say
how far they have copied the Vulgate. But this he may affirm,
that most of the vernacular versions of the Scriptures made by
t}ie Roman catholics since the reformation, are translations of
the Vulgate. And with respect to the Protestants, though Lu-
ther and Olivetan gave out that they made their versions from
the Hebrew, they must be understood with some limitation, if
F. Simon's opinion be true, namely, that neither the one nor
the other understood Hebrew so well as to be able to translate
the Scriptures from that language. Be that, however, as it
will, this is known, that all the vernacular versions now used by
the Lutherans are translations of Luther's German Bible, and
that most of those used by the Calvinists are translations either
from Olivetan's version, as corrected by Calvin, orfrom Beza's
Latin New Testament ; consequently neither the Lutheran nor
the Calvinist vernacular versions can be supposed as exact a^
they should be. ■ But without insisting on this, the author sup-
poses the utility of a new English translation of the apostolicaj
epistles v/ill be sufficiently evinced, if it can be shewn that the
first English translators made their versions from the Vulgate,
and that the subsequent translators, by copying them, have re-
tained a number of the errors of that ancient version.

Wickliff's New Testament.— If we except the Saxon
translation of the four gospels mentioned, p. 4. the most ancient
English version of the New Testament now remahiing, is that
which was made by Johi JVichliff^ a fellow of Merton college,
Oxford. Such a change had taken place in the language since
the Norman conquest, that the Anglo-saxon, the only Enghsh
version of the Scriptures then extant, was in "VVickliff's time
become unintelligible to the common people, who neither under-
stood a number of the words, nor the spelling, nor even the letters
in which it was written. This excellent person, therefore, with a
^iew to expose the errors of popery, and to spread the know-
ledge of religion among his countrymen, employed himself in
making a translation of the New Testament into the English lan^
guage, as it was then spoken, and finished W about the year
1^67. But because, by translating the Scriptures, WicklifFput
it in the power of every one who could read, to compare the
doctrines of Rome v/ith the doctrines of Christ, his translation
was universally condemned as heretical by the Romish clergy,
and a bill was brought into the house of lords, anno 1390, for
suppressing it. But the duke of Lancaster, a favourer of Wick-
liff, and unclev to king Richard IL opposing the bill, it was
thrown out. ^.fter WicklifF's death, by a constitution of the
convocation at Oxford, the reading of liis translation was pro-
hibited, and some, for using it, suffered death.

WicklifF

Sect. 2. GENER At PREFACE. 1 1

, WickliiF did not make his translation of the New Testament
from the Greek, which it is thought he did not understand, but
from the Latin Bible then read in the churches, which he ren-
dered verbatim, without regarding the idiom of the languages.
A translation of the New Testament, made in that manner,
from such an incorrect copy as the Latin Bible then was, could
not miss to be both erroneous and obscure. Nevertheless,
being anxiously sought after, and much read by persons of all
ranks, it was of great use in opening the eyes of the nation to
the errors of popery ; and the rather, that to the books of the
NewTestament, Wickliff had prefixed a translation of Jerome's
prologues, with some additions of his own, tending to expose
the Romish superstitions. Afterwards, the faults of Wickliff's
translation being discovered, some of his followers, as Lewis
informs us, (p. 29.) revised it ; or rather made another transla-
tion, not so strictly literal as Ms, and more according to the sense.
Of this revised translation, the MS copies are more rare, though
some of them are still preserved in the public libraries. In the
advocates library at Edinburgh, there is a beautiful MS of
WicklifF's translation, on vellum. But whether it is of the
first, or of the revised translation, the author does not know.

Tyndal's Translation. — The next English translation of
the New Testament, which merits attention, was made in the
reign of Henry VIIL by William Tyndal, a Welchman, edu-
cated in Magdalen-hall, Oxford, where he read lectures in di-
vinity. But after a while, becoming sensible of the errors of
popery, to shew their opposition to the word of God, he formed
the design of translating the New Testament into English, and
of publishing it from the press ; a measure at that time neces-
sary, as both the language and orthography of WicklifF's trans-
lation was become in a great measure obsolete. While Tyn-
dal was executing his pious intention, he fell under the suspi-
cion of heresy, and was obliged to flee to Antwerp, where»
^ith the assistance of one John Frith, he finished his transla-
tion of the New Testament, and published it either at Ant^
werp or Hamburgh, in the year 1526. — When the copies of
Tyndal's translation were imported into England, and dispers-
ed, the Romish clergy were exceedingly provoked. Some of
them said it was impossible to translate the Scriptures into
English ; others, that it was not lawful for the people to have
them in their mother tongue ; others, that it would make them
all heretics. They were displeased, likewise, because Tyndal,
like WicklifF, had interpreted, the sacred ivords, (see p. 8.)
whose meaning they wished to hide from the people j because,
having appropriated these words to themselves, as long as they
were not understood, the clergy were at liberty to affix to them
?iny sense they pleased, for aggrandising their own order.

2 Wherefore

12 GENERAL PREFACE. Sect. 2.

Wherefore, when they found that Tyndal, in his translation,
])ad put the word sejiior for priest, congregation for church, love
for charity, repentance for penance, &c. they w^ere so enraged,
that, by various constitutions, they condemned the whole of his
translation as heretical, forbade the people to read it, made,
strict search after the copies of it, and all that they found they
burnt publicly. But the more Tyndal's translation was con-
demned, the more it was sought after and read ; insomuch that
the Dutch booksellers printed four editions of it, before Tyn-
dal thought fit to reprint it. Concerning these Dutch editions,
it is to be observed, that as the editors did not understand the
English language themselves, and had no person skilled in it
to correct their presses, three of their editions are extremely
erroneous.

While the foreign booksellers were making gain of TyndaFi
labours, he was employed in translating the five books of Moses
into English, with an intention to publish them likewise. la
this part of his work he was assisted by Myles Coverdah, a na-
tive of Yorkshire, and one of the Austin friars in Cambridge,
who, being suspected of heresy, had fled to the continents
Having finished his translation, Tyndal printed it at Malborrow
(Marpurg), in the land of Hesse, in the year 153Q. To each
of the books of Moses he prefixed a prologue, and on the mar-
gin placed notes, and added ten wooden cuts, representing the
ark, the candlestick, &c. About this time, likewise, he trans-
lated the prophesy of Jonah, and some other books of Scrip-
ture,

In the year 1534', the Dutch booksellers having resolved to
print a fourth edition of Tyndal's New Testament, they hired
one George Joye, (a Bedfordshire man, bred in Peterhouse,
Cambridge,) to correct the press. But as Joye tells us in his
preface. He not only corrected the errors of the press ; hut ivhen he
came to some dark sentences, having the Latin text by him, he mads^
them plainer, and gave many words their native si gruji cation, ivhich
they had not before. This edition was printed at Antwerp, in
August 1534.

In November 1534, the papal dominion was abolis'hed in
England, and the king's supremacy established by act of parlia-
ment *, so that a way was opened for the reformation of reli-
gion, to the unspeakable advantage of the English nation.

This year, Tyndal published his New Testament a second
time •, because, in his former edition, as he acknowledges in the
preface. There nvere many faults, ivhich the lack of help ^ and over-
sight had occasioned. The title of this edition is. The Neiu Testa-
ment, diligently corrected, and printed in the year of cur Lord ISS-i,
in November. And at the end : Printed at Antwerp, by Marten
Emperour. But the Dutch booksellers had made such haste,

that

Sect. 2. GENERAL PREFACE. 13

that, as was just now mentioned, their edition was published
in August, three tnonths before Tyndal's.

It hath been commonly said, thatTyndal mad-ehis translation
of the New Testament from the Greek : but no such thing is
said in the titles of any of the editions published by himself *,
or by Joye. In the library of St Paul's church, London, there
is an edition with this title : The Nezue Testament) diligently cor-
rected and compared ivijth the Grehe^ by IViliiatn Tyndal^ and finish-
ed in the y ere of our Lord God 1534', in the moneth of November,
But this edition was not published by Tyndal. For, in a later
editipn, mentioned by Lewis, which was printed in 1536, the
title is. The Newe Testament^ yet once agayne corrected by William
Tindale. This, with other circumstances, to be mentioned after-
wards, shews, that TyndaFs translation was made from the Vul-
gate Latin, as most of the vernacular translations of the New
Testament, made in that age, undoubtedly were.

Before Tyndal finished the printing of his second edition, in
1534^, he was imprisoned in the castle of Antwerp, where he
remained till he was strangled and burnt as an heretic, in
the year 1536. Hail tells us, that after the publication of
tliQ first edition of his New Testament, Tyndal prosecuted his
design of translating the Old Testament, with such diligence,
that before he was put to death, he had finished his translation,
not only, of the Pentateuch, and of Jonah, but of all the other
books to Nehemiah. These translations, according to Johnson,
he made not from the Hebrew, but from the Vulgate Latin ;
or, as the Popish writers affirm, from Luther's German trans-
lation.

Tyndal's translation of the books of the Old Testament, to
Nehemiah, together with his iranslation of Jonah, and of the
books of the New Testament, make what is called TimdaPs
Bible.

Coyerdale's ^ible. — V/hile Tyndal was in prison, the

whole

* If, as Lewis ijiforms us, Tynd il tranfi&ted zn oration of Ifocrares, he mud have.
had feme kriowiedge of the Greek : hut as ihac language was very little ftudied
in theie days, it may be doubted whether he underitood it fo v/Kli rs to be abl'^
* to tranilate the Mew Tdlanient from tlic Greek. The H(jbrcw being: ^^^^ ^eib
fludied in England, it is g-enerally believed, that neither he uor Coverdaie under,
Ifcod that ianguagt. Behdes, the ihort time they fpent in ^inilait.(r tlieir tran:;-
lations of the books of the Old Tcltament, rendeis it more than probable thau
they did not ndak- their tranilations fioni tiie Hebrew, but from the I/at'in Bible-.
Perhaps they compared rheir tranflations with the original?. For, with a ver^j-
(lender knowledge of the languages, they Uiay i»ave done what Olivetan f^ys \if:
did, when he made his Fi-ench tr^iillatioR from the Hebrew. " On )nettinjy
with any difficult text, which he did not underlland, or which he doubted o^,
he conf'iltei the tranOations and comaivjntarics of others, and' took what he judg-
ed bed." (Simon, Cric. Hift. du V. T. L. ii. c. 2-t.) This, I hipfofe, is all that
the learned men meant, who, in the title of the Bible which they pubhllied in
the year 1539 fay, they tranjhitd ii trudy afisr the vaUc of iks H'-brcvj and Grefk
tfixtes. Sec page 1 7.

U GENERAL PREFACE. S^t^ct. 2.

whole Bible,' translated into English, was finished at the press;
in the year 1535, with a dedication to Henry VIII. subscribed
by Alt/ies Covet daie. In this dedication, Coverdale speaks with
great bitterness against the bishop of Rome, and his usurpations,
and tells the king, that j^ie took upon him to set forth this special
translation^ not as a checker^ reprover^ or despiser of other merCs
translations^ hut lowly and faithf idly following his interpreters^ and
that under correction. Of these, he said, he made use of five dif-
ferent ones, who had rendered the Scriptures, not only into Latin, but
also into Dutch Here it is to be observed, that Coverdale does
not pretend that he made his translation from the originals; he
only followed his interpreters, that is, other translators. . And
by calling his, a special translation, he wished to have it con-
sidered as different from Tyndal's. Yet it is well known, that
he adopted all Tyndal's translations^ both of the Old Testament
and of the New, with some small alterations. Only he omit-
ted Tyndal's prologues and notes,because they had given offence
to the Papists. That Coverdale adopted Tyndal's translations,
appears likewise from his saying in his preface, that TytidaVs help-!-
ers and companions would finish what Tyndal had left unfinished^
and publish it in a better manner than himself had now done ; re-
ferring to the books of the OldTestament, and of the Apocrypha,
which Tyndal had not translated, but which Coverdale had now
published. These, therefore, are the only translations in this
Bible which are propferly Coverdale's own *, and joined with
Tyndal's translations, are what hath been commonly called
CoverdaWs Bible^ or rather,' Tyndal a?id Coverdale's translation.
Soon after the publication of this Bible, Cromwell, as vicar-
general to the king in rnatters ecclesiastical, ordered a copy of
it to be laid in the quire of each church, that every one, who
pleased, might read it. , .

Matthew's Bible.— In the year 1537, Richard Graftou
and Edward Whytchuich, printers, published a second edition
of Coverdale's Bible, with Tyndal's prologues and notes. Be-
cause this Bible was printed with German types, and was super-
intended by John Rogers, pastor of a church at Marbeck, in the
dutchy of Wittemberg, Lewis thinks it was printed at Mar-
beck. — Rogers was educated at Cambridge, where, in 1525, he
took the degree of Batchelor of Arts : then removing to Oxford,
lit was made a junior canon of Cardinal's college : after that,
taking orders, he v/as appointed chaplain to the English factory
at Antwerp 5 where, meeting with Tyndal, he was by him
made sensible of the errors of popery. From Antwerp, he went
10 Marbeck, and became pastor of a congregation there.

Before this edition of Coverdale's Bible was finished, Tyndal
was burnt as an heretic. Wherefore Rogers, fearing that the
prefixing of Tyndal's name to it, might occasion its being ill

received

Sect. 2. GENERAL PREFACE. 15

received by the common people, he published It under the
feigned name of Thomas Matthew^ and dedicated it to Henry
VIII. Bishop Bale says, Rogers translated the Bible from the
beginning to the end, having recourse to the Hebrew, Greek,
Latin, EngUsh, and German copies. But Lewis says this is
evidently a mistake. For the Bible called Jllatthew^Sy is not a
new translation, but, as Wanley observes, to the end of Chroni-
cles, it is Tyndal's, and from that to the end of the Apocrypha,
it is Coverdale's, He ought to have excepted Jonahy which is
of Tyndal's translation, having his prologue prefixed to it.
The translation of the New Testament is likewise Tyndai's, as
^re the prologues and notes. Farther, that the translation,
which goes under the name of MattheiaSy was not made from
the originafs, is evident from the title, which runs thus t
The Bibky luhkh is all the Holy Scripturey in ivhich are contained
the Olde atid Newe Testamcnty truelye and pureltje translated ints
pnglysh : By Thomas Matthewe. This, which is commonly
called Matthetvs Bibhy v/as begun and finished under the pa-
tronage of Archbishop Cranmer ; for it was presented by
Grafton to him, and to the Lord Cromwell ; and Crornwell,
at the archbishop's request, presented it to the king, who per-
mitted it to be bought, and used by all persons \yithout distinc-
tion.^— Rogers returned to England in Edward VTs time, and
was made a prebendary of St Paul's. But when Mary came to
the throne, he was apprehended and condemned, under the
name of Rogers y alias MattheiVy for having published this tran-
slation of the pible under the name of Matthew, He was the
first martyr in that reign.

Hollybushe's New Testament. — It seems the Papists,
about this time, to discredit the English translations of the Scrip-
tures befoic mentioned, affirmed that they were contrary to the
Latin Bible, which was then used in the churches, and which,
as the Rhemish translators afterwards expressed it, was con-
sidered as truer than the original itself : by which they meant
the copies of the Greek Testament then used. For in the year
1538, Coverdale, to shew that his translation of the New Testa-
ment was not different from the common Latin Bible, allowed
one Johan HollybusJiey to print, In a column opposite to the vulgate
Latin, the English translation of the New Testament, which
Coverdale had formerly set forth in his Bible. This HoUybushe
published, while Coverdale was abroad, with the following title:
The Neiue Testament, both in Latine and Englishes eche correspondent
to the other y after the Vulgate text, commonly called St Jerome^s,
faithfully translated by Johan HoUybushe^ anno 1538 *.

Great

* To this editioD, CoYcrdale prefixed a dedication to Henry VIII. in which he
tabes notice of the reflections made on the tranllation of the Bible in Englifti,
*jvhich he had publilhed, as if he intended to pervert the Scripture^ and to condemn the

16 GENERAL PREFACE. Sect. 2.

Great Bible. — In the year 1539, Grafton and Whytchurch
published a new edition of the English Bible, with the following
title : The Byhle in Englishes that is to say, the content of all the Holy
Scripture^ both of the Olde and Neiue Testament, truly translated after
the veryte of the Hehrue and Grehe textes, by the dylygent study e ofdi-
*uerse excel le?7t learned men, expert e in the for say de ionges. This is
the first time any English translation of the bible was set forth
as made after the verity of the originals. (See page 15. note.)
Who the diverse excellent learned men were, by whose diligent
study this translation was made, is not known. Johnson says,
it was corrected by Coverdale. And from the splendid manner
in which it was printed, Lewis conje-ctures that it was intended
to be used in the churches, and was patronised by Cranmer, who
might appoint some learned men to assist Coverdale In correcting
it. But v/hoever these excellent learned men were, it is certain
tliat this is no new translation from the originals, but, as Lewis

observes,

Cbrinure trarjiaiion into Laiyn, rvh'ich crjlumnhly is red in the church. To obvlatG
thefe falfe fuggeftions, he teils his Majefty, he has here Jit forth this cotnwune trans-
iaticn in Latin, and clfo the ErgHjl tf it. Next he obferves, concerning this prefent
Latin text,forasr,!i!ch as it has been, and 'was yet Jo greatly corrupt, as he thought noKf
ether trarjlation nvas, it 'were a godly and gracious dede, yf they that have authorite,
hicivledge, and tyme,'wolde, under his Graee^s correBi',n, exaTren it better, after the moji
ancient interpreters, and raofl true textes ef other languages. Accordingly, in his epiftle
to the reader, fpealting of the JLatin text, he fays, rvhere/n, though in fame places,
he vfed the honeji and juji libc^tye of a gram^narian, as tvas needful for the reader's better
rnderftardynge ; yet, becaufe he ivas lothe to fiveri)e from the f'-xi, (the Vulgate Latin,)
f>efo tempered his pen, that if the reader 'umlde, he might traie plain cctiJlruBion of it,
by the Englifo that f and eth e« the ether fide. In ] .539, Coverdale fet forth a fecond
edition of this New Teftarr.ent, with a dedication to the Lord Cromwell, in
which, fpeaking of his inducement to pubiilh the former edition, he fays, Inas^
tnuch as the Neiv Teftament ivhich he had fet forth in EngUs before (namely in hi?
Bible,) d'li fo agree 'with the Latyn, he luas hartely ivell content that the Latyn and if
fhidde he Jet tcgether, Cnamely, by Holiyhuftie,) proiyded alivaye, that the correBor
Jbulde follcive the true copye of the Latyn in anye "uyfe, and to kcpe the true and right
EngUJhe of the fame i and J'o dcing, he ivas content to set his name to it; and that Jh
he did, trvfling that, though he ivas out of the land, all fbculd he mell. But ivhen he had
ferufed this copie. he found, that, as it ivas dijjgreeable to hisforjver iranflatiou in Englifh,
(Tyndal's tranflation, which he had copied in his Bible,) Jo ivas not the true copye
cf the Latyn text cbfcrved, neither the ErgUJhfo correjpondent to the Jane as it ought ta
bi. Therefre h* had endsa%'0ured himjelf to ivede out the faults that ivere in the Latyn
and E'lglifb, Bcc. From thefe quotations, it is evident, that the tranflation of the
New Teftament which Coverdale allowed HoUybufhe to print with the Latin
text, was the one which he had publiihed in his Bible ; confeqiiently it wa«
Tyndal's tranflation. It is evident, Hkewilc, that the tranflation was made from
the Vulgate, and in fc literal a manner, that the reader might make plain con-
ftru£tion of the Latin by the Englilh. It is true Coverdale, in fome places,
corrected the Latin text ; but it was only as a grammarian ; and in thefe cor-
re£tions he was careful to fwerve as little as poflible from his text. Wherefore
Coverdale, having aflifted Tyndal in making his tranflation, they followed one
and the fame method ; that is, both of them tranflatcd the Scriptures from the
Vulgate ; both of them tranflated the Vulgate literally; and both of them cor-
refted the text of the Vulgate as grammarians, making ufe of other tranflations
for that purpofe ; fuch as, for the Old Teftament, the Septuagint, Luther's Ger-
man verfion, and Munfter's Latin tranflation ; and for the Kew, Wickliff 's and
Erafmus's Verfions, and what others they could find.

Sect. 2. GENERAL FREFACE. 1<7

observes, a revlsal only of Mattheiu'Sy that is, Rcgerh edition,
with some small alterations. However, to make it appear dif-
ferent, Matthe-ius name was omitted, as were Tyndal's pro-
logues and notes, because they had been blamed as heretical and
defamatory. In this edition, the additions to the Hebrew and
Greek originals in the Vulgate Latin, are translated, and inserted
in a smaller letter than the text, particularly the three verses in
Psal. xiv. which were omitted by Coverdale and Matthew ; like-
wise the famous text, 1 John v. 7. which Tyndal, in his New
Testament, (published in 1526) had printed in small letters, to
shew that it was not then in the common Greek copies. Next,
where the editors found various readings in the text, they pre-
fixed a cross to the word. In the third place, to supply, in some
measure, the want of the notes, they placed on the margin,
hands pointing to the texts which were supposed to coridemn
the errors of popery, that the reader might attend to them.
This Bible being printed with types of a greater size than
common, and in a large folio, with a fine emblematical frontis-
piece, said to be designed by Hans Hoiben, and beautifully cut
i-ii wood, it was called The Great Bible.

When the Liturgy was fir.st compiled, in the reign of Edward
VL the Epistles, Gospels, and Psalms put into it, were all ac-
cording to this translation •, and so they continued till the re-
storation of Charles II. when the Epistles and Gospels were 'in-
serted from King James's Bible j but the Psalms of the Great
Bible were allowed to rem.ain.

Cranmeh's J3IELE.— In 154-0, another edition of tlie English
Bible was printed in folio, with this title : The Byhle in Enghshe ;
that is to saiji th^ content of al the Holy Scripture, both of the Olde
and Neive Testament, with a prologe thereinto made by the Revere nde
Father in God, Thomas Archbysh&p of Canterbury, On account of
this prologue, and because Cranmer amended the translation in
this edition, in some places, with his own pen, it hath been
called Cranmer s Bible, though it is little different from the great
Bible. In this, as in the Great Bible, the verses of the Psalms,
Proverbs, &c. which are not in the Hebrev/, but which are
translated from the Vulgate, are printed in smaller letters, and
the order of the Psalms is different from that of the Vulgate,
being according to the Hebrew.

By Cranmer's influence with the king, a proclamation was
issued, in May 1540, ordc/mg this Bible to be bought, and
placed in the churches. But the Popish party, making great
complaints of the English translations in general as heretical, an
act of parliament passed in January 154;2, prohibiting the read-
ing of Tyndal and Coverdale^s translation, in any church or open
assembly within the kingdom. Plowever, the king being re-
solved to have an English translation ol the New Testament,

Vol. L C which

18 GENERAL PREFACE, Secit. 2.

which should be authorised by the clergy, Cranmer, in a con-
yocation which met in February 1S42, required the bishops
and clergy, in the king's name, to revise the translation of the
New Testament. Accordingly, each bishop had his part assign-
ed to him. But Stokesly, bishop of London, refusing to exe-
cute his part, the design miscarried.

Of Tyndal and Coverdale*s translation of the Bible, and of
its revisions by Cranmer and others, many complaints ^vere
made, even by the Protestants. B. Sandys wrote to Abp. Par-
ker, that the setters forth cf this our common tramlation followed
Munster too much*, KvA of the New Testament in the Great
Bible, Laurence, a noted Greek scholar in that age, observed,
that there are words which it hath not aptly translated ; words
'and pieces of sentences in the original which it bath omitted ;
words not in the original which it hath superfluously added t
hay, he charged this translation even with errors in doctrine,
The encouragers also cf the Geneva edition represented this
Bible as ill translated, and falsely printed, and gave it the invi*
dious name of a corrupted Bible.

Henry VIII. dying in January 1S46, was succeeded by his
son Edward VI. in whose first parliament the above-mentioned
statute was reversed. Ti)e Gospels and Epistles were now, for
the first time, appointed to be read in English in the public
service.

In 1550, an edition of the NewTestament was published, with
this title, T/zc^ Neix) Testametit^ diligently translated by Myks Co-
^jerdale, aJid conferred nvith the transhcyon of William Tyndal, Co-
verdale's translation here^entioned, seems to have been that
which he published in the second edition of Hollybushe's New
Testament. ... : . -;

Geneva Bible. — Edward VI. dying in July 1553, w^as suc-
ceeded by Mary, who intmediately restored the Popish service
and sacraments, and persecuted the favourers of the reforma-
tion with such cruelty, that many of them fled into foreign
countries-, among M'hom was Coverdale, who, in Edward*:^
reign, had returned to Englsnd, and had been made bishop of
Exeter. Pie, with some others, fixed their residence at Geneva,
where they employed themselves in making a translatian of the

Bible.

* Sebnflinn rvTunfrer was a learnrd Prr>-n-ant, veil Ocilled in Xhe Hebrew
language, and in rdl>b!nical learnin<j. tie publiSlied a Latin tranfktion of
the licDreiv Bibb at Balll, in the year 1534. And in 1.^46 he ^i.\t a itcond
edition of it in two vohimes folia, containing not only his Latin tranjlation, but
the Hebrew ttxt, with f^iammaticai annotations, which F. Simon rommends *g
ufeful for underrtanding the Hclirev/ language. Hiiet gives Munfterthis com*
mendation : He al'wfrys adapisJ hjs fy!e to the Hebreiv ; ar.d at the Ja?ne ii/ve is net
regleBfiil of the Lctiv, tkoi^gb hs be not ovfr attentive to the elegance of it. F. Simon
preferred Munfler's verfmn, both to Pagiiin's iranllation, "and to that of Aria^
Montanus.

Sect. 2. General preface. 19

Bible. They began with the New Testament, which they pub-
lished in 12mo. printed with a sm.iU but beautiful letter, iu
3 557. This ia the f .st printed edition of the New Testament,
in which the verses oi the chapters are distinguished by nume-
ral figures and breaks.

Strype, in his annals of the reformation, tells us, that the
Geneva brethren, after publishing their New Testament, pro-
ceeded to revise the Old, But not having finished it when
Elizabeth came to the throne, some of them staid ^hind the
rest to complete their design. And having finished the Old
Testament, they published the whole Bible at Geneva in 4to, in
the year 15(i0, printed by Rowland Hall. This is what is
commonly called tJ^ie Gefiev^a Bible ; concerning which, F. Simon
affirms, that it is only a translation of a French version, made
at Geneva some time before. But he said this, perhaps, to
disparage the work. In this translation cuts are inserted, re-
presenting the garden of Eden, Noah's ark, &c. They Hke-
wise added a variety of notes, with two tables ; the one con-
taining an interpretation of the names, and the other an account
of the principal matters in the Scriptures. There is also au
epistle to queen Elizabeth, in which they charge the English
reformation with retaining the remains of popery, and exhor:
her to strike off certain cerem.onies. But this epistle giving
offence, it was omitted in the subsequent editions. — The Ge-
neva Bible was so universally used in private fanailies, that
there were above thirty editions of it in folio, 'fto, and 8vo^
printed froth the year 1560, to the year 1616. The authors of
this edition being all zealous Galvinists, their translation and
notes are calculated to support the doctrine and discipline of
that party. For v/hich reason, it was better esteemed at its
first appearance than it hath been in later times.

The Bishops Bible.— Queen Mary dying in November 1558,
was succeeded by Elizp.beth, who, treading in the steps of her
brother Edward VI. suppressed the Romish superstition in all
her dominions, and filled the sees with Protestants, After this,
Abp. Matthew Parker, having represented to the queen that many-
churches either were v/ithout Bibles, or had incorrect copies^
she resolved that a revisal and correction of the former transla-
tion should be made, in order to publication. The archbishop,
therefore, appointed some of the most learned of the bishops
and others to revise the Bible commonly used, and to compare
it with the originals : and to each of them he assigned a parti-
cular book' of Scripture, with directions not to vary from the
former translation, except where it was not agreeable to the
original 5 and to add marginal notes for explaining the diiScuit
srexts ; reserving to himself the oversight of the whole. A re-
visal of the English Bible, on the same plan, had been proposed

^ ^ by

gcf GENERAL PREFACE. Sect. 1.

by Cranmer, (see p. 18.) but the design did not take effect.
Parker was more successful in his attempt. The persons em-
ployed by him performed their tasks wuh such cheerfulness,
that the whole was ready for the press some time before the
year 1568 : for in that year the Bible of the bishops* revisal was
printed \n a very elegant manner, v/ith a beautiful English let-
ter, on a royal paper, in a large folio, by Richard Jugge, the
queen's printer. In this edition, which contains the Apocrypha,
the chapters are divided into versus, as in our Bibles; and the
several editions from the Vulgate Latin, which in the Great Bible
were printed in small characters, are omitted, except 1 John,
V. 7. which is printed in the same character with the rest of
the text. To this edition, Parker added some good notes, dif-
ferent from those of Tyndal and Coverdale, and two prefaces.
In the one to the Old Testament, he exhorted the people to
study the Scriptures, which, after St Jerome, he termed the
Scriptures of the people. In the preface to the New Testament,
he advi-ed the reader not to be offended, with the diversity of
translation. After the preface to the Old Testament, Cranmer's
prologue is inserted 5 and before the Psalms there is a pro-
logue of St Basil. On the margin, besides the notes, there
are references, and the whole is embellished with cuts and
maps. This Bible, on account of the pains which the bishops
took in perfecting it, was called the Bishops Bible, and was au-
thorised to be read in the churches. Yet it was found fault
•with by some, on pretence tliat it was not as exact as it should
he ; because in the Old Testament it does not always follow
the Hebrew, but in some places is on purpose accommodated
to the LXX, and is disfigured with divers errors. But Lewis
says, tlie Bishops Bible hath fared somewhat the worse through the
hUernperate 7.crJ of tJie siieklers jor the Geneva trans latiofi. In
J 572, the Bishops Bible was reprinted in folio, in the same
splendid manner as in 15uS, with a few additions and altera-
tions.

L. Thomson's New Testament. — In the year 1583, one
Laurence Thomson, an under stjcretary to Sir F. WaJsinghame,
published an English version of Beza's Latin translation of the
New Testament, to which he added notes from Beza, Came-
rarius, and others. This translation differs so v*'r:ry little from
'the Geneva l^ible, that it was sometimes printed with the Ge-
neva translation of the Old Testament.

Rhemish New Te3taaii:nt. — The Englisli Papists, who,
after queen Mary's death fled to RhemeS, finding it imprac-
ticable to hinder their countrymen from having the Scriptures in
tjieir motlier-tongue, published an English translation of the New
Testament from the authentical Latin ; that is from the Vulgate,
printed at Rhemes by John Fogny, in the year 1582. At the

same

Sect. 2. GENERAL PREFACE. 21

same time they promised a translation of the Old Testament in
the same language. Their translation of the New Testament,
the Rhemists rendered unintelligible to common readers, by in-
troducing into it a number of hard words, njeither Greek, nor
L:itin, nor English, but a barbarous mixture of the three lano-u-
ages *, such as, Azymes^ Tun'ike^ Holocaust^ Prepuce^ Paschey
Parasceucy Neopi^te, Evangeli'z.e^ Penance ^ Chalice, Host, &c.
These are v/hat the Romish clergy call ecclesiastical and sacred
luords ,' and by affirming that they contain certain deep and in-
explicable meanings, they have raised in the minds of the vul-
gar a superstitious veneration of the clerical orders, to the en-
slaving of their consciences (See p. 11.) To their translation,
the Rhemists added notes, from what they called catholic tra-
dition, from the expositions of the fathers, and from the de-
crees of popes and councils, for the support of the Romish
errors. This is what goes by the name of the Rhemish Ne-ju
Testament, — In the year 1589, Dr Fulke, master of Pembroke-
hall, Cambridge, reprinted this translation, togetlier with that
of the Bishops Bible, in two columes ; and in his notes confut-
ed all its argujnentSy glosses, annotations, mariifest impieties, and
slanders against the translations used in the church of England;
and dedicated the whole to queen Elizabeth.

DowAY Bible — About 27 years after the pubhcation of the
Rhemish New Testament, an English translation of the Old
Testament, yro?7/ the authentical Latin, came forth from the Eng-
lish college of Doway, in two vols. 4to ; the first in the year
1609, the second in 1610, both printed at Doway, by Laurence
Kellam. But this translation is of the same complexion with the
Rhemish New Testament, having been made many years before
in the college of Rhemes, by the very same persons who trans-
lated the New Testament ; for it was only revised and publish-
ed by their brethren of the college of Doway.

King James's Bible — Queen Elizabeth dying in March J 602,
was succeeded by James VI. king of Scotland, who, soon after
his arrival at London, received a petition from the Puritan
ministers, desiring a reformation of certain ceremonies and a-
buses in the church. In consequence of this petition, the king
appointed several bishops and deans, together with the principal
petitioners, to meet him at Hampton-court, January 1-^, 1603,
to confer with him on these abuses. On the second day of the
conference, the Puritans proposed that a new translation of the
Bible should be made ; and no one opposing tlie proposition, the
king, in the following year 14)04', appointed 54, or according to
others, 47 persons learned in the languages, for revising the com-
mon translation. These he divided into six companies, and to
the several companies he alloted certain books of Scripture to
be translated or amended by each individual of the company

separately.

22 GENERAL PREFACE. Sect. ?.

separately. And, that they might execute their work in the best
manner, he prescribed to them certain rules which they were
to observe. — ^The first v/as ; the ordinary Bible read in the
churches, commonly called the Bishops Bible, to be followed,
*and as little altered zs the original v/ould permit. — ^The third
was ; the old ecclesiastical words to be kept -, as the word church
not to be translated congregaticn, &c.- — ^The fifth 5 the division'
of the chapters to be altered, either not at all, or as little as might
be. — ^Tlie sixth ; no marginal notes to be affixed, but only for
txplain1?ig the Hebrew and Greek words, which could not be
expressed in the text without som.e circumlocution.— The
eighth ; every particular man of each company to take the same
chapter or chapters *, and having amended or translated them
severally by himself, where he thought good, all were to meet
together to compare what they had done, and to agree on what
they thonght should stand.-— Th6 ninth ^ when any one coin-
pany had finished any book in the manner prescribed, to send
it to the other companies to be considered by them. — ^The four-
teenth ; the translations of Tyndal, Coverdale, Matthew,
Whitechurch, (the Great Bible) and Geneva, to be used where
they agree better with the original than the Bishops Bible. — -
This, therefore, 'vvas not to be a nev/ translation, but a correc-
tion only or amendment of the Bishops Bible.-— The translators
entered on their work in spring 1607.

Selden, in his table-talk, says, Theklng^s translators tooi an ex-
cdlsnt nvai/. That part cf the Bible ivas given to the person ivhd
-was most ey.celkiit in such a tongue. And then they met together^
and one read the translation^ the rest holdi?ig in their hands seme Bi-
hle^ either of the learned tongues, or French, Spanish, Iiali:!fiy \^c^
IJ they found any faulty they spoke ; if not, he read on.

After long and earnest expectation, the Bible, thus revised,-
came out in the year 1611, dedicated to the king ; and is that
which at present is used in all the British dominions.

To this edition of the bible, it hath been objected, 1. That it
often ditTers from the Hebrew, to follow the LXX. if not the
German translation ; particularly in the proper names. — 2.
That the translators, following the Vulgate Latin, have adopted
icnany of the original words, without translating them ; such,
-as, halleliijnhy hosannah, mammon, anathema, &c. by which they
have rendered their version unintelligible to a mere Englisli
reader. But they may have done this, in compliance with the
king^s injunction concerning the old ecclesiastical words, and
because, by long use, many of them were as welf understood by
the people, as if they had been English. — 3. That by keeping
too close to the Hebrew and Greek idioms, they have rendered
their version obscure. — 4. That they were a little too complai-
sant to the king, in favouring his notions of predestination, e«

lection,

Sect. 2. GENERAL PREFACE. t^

lection, witchcraft, femilial: spirits, &c. But these, it is proba-
ble, were their OM^n opinions as well as the king's. — 5. That their
translation is partial, speaking the language of, and giving au-
thority to one sect. But this, perhaps, was owing to the re-
strai/iC they were laid under by those who employed them. — 6.
That where the orifjinal words and phrases admitted cf diffe-
rent translations, the worse translanon, by plurality of voices,
was put into the test, and the better was often, thrown into the
margin.— 7. That notwithstanding all the pains taken in cor-
recting this, and the former editions of the English Bible, there
3till remain many passages mis-trantiiatedj either through ne-
gligence or want of knowledge ; and that to other passages im-
proper additions are made, v/hich pervert the sense; as Mato
XX. 23. where by adding the words, it shall he giveuy it is in^.
sinuated, that some other person than the Son, will distribute
rewards at the day of judgment.

Such are the objections which have been made to the king's
translation by the Protestants. They are mentioned here as
historical facts. How far they are just, lies with the reader ta
consider. The objections made by tlie Papists, were the same
with those which were made to the former translations j and par-
ticularly, that several texts are mis-translated, from the transla-
tors' aversion to the doctrines and usages of the church of Rome.

If the reader desires more full information concerning the
EngUsh translations of the Bible, he may consult Anthony
Johnson's Historic il Account, published at London in 1730 ;
also John Lewis's Complete History of the Several Translations-
of the bible in English, 2d edit, published at London in 1739.
Fiom which treatises, most of the facts relating to the Eng-
lish translations of the Bible, mentioned in this section, are taken.

Since the commencement of the present century, several
English translations of the Gospels and Epistles have been pub-
lished by private hands. But they are little different in the
sense from thf king's translation ; or, if they dii?er, it Is occa-
sioned by their giving the sense of a few passages, not In a dif-
ferent translation, but in paraphrases which do not truly ex-
press the meaning of the original. And even where the mean-
ing is truly expressed, it cannot be said that die translation is
improved by these paraphrases, at least in those instances
where tiie sense could have been represented with equal strength
and perspicuity, in a literal version.

From the foregoing account of the English translations of
the Bible, it appears, that they are not different translations,
but different editions of Tyndal and Coverdale's translation.
It appears likewise, that Tyndal and Coverdale's translation, of
which the rest are copies, was not made from the originals, but
from the VuJgate Latin, For as they 4id not say in the title-
pages

24 GENERAL PREFACE. Sect. 2.

pages that their translation was made from the originals, and
as Coverdale, in particulaTj declared in his prefaces to Holly-
bushe's New Testament, that he swerved as little as possible
from his Latin text, it is reasonable to think, that Tyndal and
he made their translation from that text. Besides, it did not
suit their purpose to translate from the originals. The Vul-
gate Latin text being the only word of God that was then
known to the people, and even to many of the clergy, these
translators knew, that the nearer their version approached to
the Latin Bible, they would be the less offensive ; a considera-
tion which Coverdale acknov/ledges in his prefaces, had great
weight with him.

As Tyndal and Coverdale made their translation from the
Vulgate, they could hardly avoid adopting a number of its er-
rors. Soi-ne that were palpable, they corrected, especially
when the sense of the passage suggested the correction. But
in translating the jnore difficult texts, which they did not un-
derstandy they implicitly followed the Vulgate, as Luther,
Erasmus, and others had done before them. It is true, their
translation was often corrected, in the editions of the English
Bible, which were puMished from time to time. But the cor-
rections were made chieSy in the phraseology. The alteration
of the English language made it necessary, in every revisal of
the translation, to substitute modern words and phrases, in
place of those which were becoming obsolete. But few al-
terations were made in the sense, except in the passages
which had a relation to the Popish controversy, which, on that
account, were considered with more care. Wherefore, each
new edition being lixtle different from the preceding one,
none of them were esteemed new translations, as is plain
from the public acts prohibiting the use of the English Bibles.
For, in these acts, they are ail called Tijndal cmd Coverdale' s
trmjslation.

To conclude : If Tyndal and Coverdale's translation was
made from the Vulgate Latin, and if the subsequent English
translations, as they have been called, were only corrected edi-
tions of their version, and if the corrections made from time to
time in the different editions, respected the language ir.ore than
the sense, is it to be thought strange, that many of the errors
of that translation, especially those copied from the Vulgate,
have been continued ever since, in all the editions of the Eng-
iisli Bible ? Even that which is called ilie k'wg^s transluiiouy
though, in general, much better than the rest, being radically
the same, is not a little faulty, as it was not thoroughly and
impartially corrected by the revisers. It is therefore, by no
means, such a just representation of the inspired originals, as
merits to be implicitly relied on, for determining the contro-
verted

Sect. 3. GENERAL PREFACE. ^B

verted articles of the Christian faith, and for quieting the dis-
sensions which have rent the church.

Sect. III. Of the principles oti nvhkh the translation now offered
to the public is formed.

The history of the ancient and modern versions of the Scrip-
tures, given in the preceding sections, must have convinced
every unprejudiced reader, that a translation of the sacred
writings, more agreeable to the original, and more intelligible
and unambiguous, than any hitherto extant, is much wanted.
In this persuasion, the author formed the design of translating
the apostolical epistles, although he was sensible the attempt
would be attended with great difficulties, and be liable to many
objections. But objections were made to Jerome's corrections
of the Italic version of the New Testament. And in an age
muah more enlightened, when the correction of the bishop's
iBible was proposed, there were some who did not approve of
the design, fearing bad consequences would follow the altera-
tion of a book rendered sacred in the eyes of the people by
long use. On both occasions, however, these objections were
justly disregarded, for the sake of the advantages expected
from a translation of the inspired writings, more consonant to
the original. Wherefore, that the reader may be enabled to
conjecture, whether, in the following version of the apostolical
epistles, the alterations that are made in the translation, be of
sufficient importance to justify the author in publishing it, he
will now explain the principles on which it is formed, in such
a manner as to give a general idea of the number and nature
of these alterations. At the same time, to remove such pre-
judices as may remain in the minds of the serious against aU
tering the common translation, he will mention a few of the
many advantages which will be derived from a new translation
of the scriptures, skilfully and faithfully executed.

Sensible that the former translators have been misled, by
copying those who went before them, the author, to avoid the
errors which that method leads to, hath made his translation
from the original itself. And that it might be a true image o^
the original, he hath, in making it, observed the following rules :
1. He hath translated the Greek text as literally as the genius
of the two languages would permit. And because the sense
of particular passages sometimes depends on the order of the
words in the original, the author, in his translation> hath placed
the English words and clauses, where it could be done to ad-
vantage, in the order which the corresponding words and
clauses hold in the original. By thus strictly adhering to the
Greek text, where it could be done consistently with perspi-

VoL. I. D cuity.

26 GENERAL PREFACE. Sect. fl.

cuity, the emphasis of the sacred phraseology is preserved, and
the meaning of the inspired penmen is better represented, than
it can be in a free translation, (see p. 29. note.) To these ad-
vantages, add, that in this literal method, the difficult passages
being exhibited in their genuine form, the unlearned have
thereby an opportunity of exercising their own ingenuity in
finding out their meaning. Whereas, in a free translation, the
words of the inspired vt'riter being concealed, no subject* of ex-
amination is presented to the unlearned, but the translator's
sense of the passage, which may be very different from its true
meaning.

2. As the Greek language admits an artificial order of the
words of a sentence, or period, M^hich the English language
does not allow, in translating many passages of the apostolical
epistles, it is necessary to place the words in their proper con-
nection, without regarding the order in which they stand in the
original. This method the author hath followed in his trans-
lation, where it was necessary, and thereby hath obtained a bet-
ter sense of many passages *, than that given in our English
version, where the translators have followed the order of the
Greek words, or have construed them improperly.

3. With respect to the Hebraisms f found in the scriptures,

it

* The following are examples of the propriety of tranflating feme pafTages
according to a jurt, though not an ohvious conftruftion of the original words :
Mat. xix, 4. That he xchich made them at the beginning, made thcfn male and female.
In this trLinfla'ion. our Lord's argrument does rot appear. But the original,
«ri 0 •aofnva.i rtzj a^x,"^? a^av xxi ^'/iXv isroiriirsv avras, rightly conflriied, ftands
thus : en o zFoina-cts avrss, ec-ar u^^fis iztoiviSi'D et,^inD xui dnXu, which, literally trans-
lated, gives this niraning : Thjt hi ivho made them^ at the beginning made a male and
a f 'male. According to this tranflation, our Lord's reafoning is clear and con-
clufive. At the beginning, God made only one male and one female, of the
human fpecies, to fhew, that adultery and polygamy are contrary to his inten-
tion in creating man. See Mai.' ii. j 4, 1.". — Mat. xxvii. 66. hi'hi -sra^iu^ivTii
9lf^aXia'ay'f& rov ra^sv, ff(p^it'yiffa,vns fov XiS-ov, f^tiret ry/s xv^-adix; : So they going aivay

fnaae tl,- f.'i,uh'h-^» fwe Tv}fh the rihztch hi.n)i>:j fraled the fior.e. 1 Cor. xvi. 2.

Kara fiiav ff&oCciluy ixa?'ss vfjuov zga^ tauno rtB-sroj B'/iravfli^eJV o ri ecv ivooureii, coil-
ftrued, V'. '1; l).i'd thu- Kara /u,tav ffttSSccJn* iK«<?oi vfj^uv r/S-jrw ri zrx^' lauTo/f
(fup. KdB-^) 0 iuoiii)jai »Vt ^nirxv^i^uv- On the Jirji day of every iriei, let each tf you
lay fomerx'hat by itjelf, according as he may have proffered, putting it in*o the treKifury,
that ivhen I come there may be no colleSiioKs. — Heh. xi. 3. So that things ivhich are
feen ivere not made of things ivhich do appear. Here our tranllatorr. have followed
Beza. But the original, rightly conftrued, ilands thus : en re to. {i\%zrofx,ivtt, ytyo-
ttyect ix fjt'A (paivouivitV' So that the things ivhich are feen, ivere made of things ivhich did
not appear : that is, were mtide of nothing. .See mere example'^, page <*.

t iVTodern critics contend, that in a tranflation of the fcriptures, the FTe-
braifms fhould not he rendered literally ; but that words and phrafes, expreffive
of their meaning, fliould be fnbftituted in their place". This, it muft be ac-
knowledged, is a proper method of tranflating fuch Hehraifms as are not un-
derftood by the vulgar, if the learned are agreed as to their fignification. For
example, betaufc it is univerfally acknowledged, that Rev. ii. 23. / am he ivho
fcarcheth the reins and hearts, fignifies, / am he ivho fearcheth the inivard thoughts and
difpofitionsy the pafTage may with propriety be fo tranflatcd. But when the
meaning of aii Hebraifm is difputcd, and its literal fenfe is made the foundatiom

Sect. 3. GENERAL PREFACE. 27

it is to be observed, first, That as the Greek language, in its
classical purity, did not furnish phrases fit to convey just ideas
of spiritual matters, these could only be expressed intelligibly,
in the language of the ancient revelation, dictated by the Spirit
of God. Many, therefore, of these Hebrew forms of expres-
sion are retained in this translation, because they run with a
peculiar grace in our language, and are more expressive than if
they were turned into modern phrase : besides, having long had
a place in our Bibles, they are well understood by the people.
Secondly, there are in Scripture some Hebraisms, quite remote
from the ideas and phraseology of modern nations, which
would not be understood, if literally translated. Of these, the
meaning only is given in this version. — ^Thirdly, There is a
kind of Hebraism, which consists in the promiscuous use of
the numbers of the nouns, and of the tenses of the verbs.
These the author hath translated in the number and tense which
the sense of the p-assages requires. — Fourthly, The inspired
writers being Jews, naturally used the Greek particles, in all
the latitude of signification, proper to the corresponding parti-
cles in their own language *, for which reason, they are, in this
translation, interpreted in the same latitude. Of the two last
mentioned kinds of Hebraism, many examples are given in
PreLEss. IV.

4. In St Paul's Epistles there are many elliptical sentences y
which the persons to whom he wrote could easily supply ; be-
cause they were familiar to them, and because the genders of
the Greek words directed those who understood the language,
to the particular word or words which are wanting to complete
the sense. Wherefore, no translation of St Paul's Epistles, in-
to a language which does not mark the genders, by the termin-
ation of the words, will be understood by the unlearned, unless
the elliptical sentences are completed. In this translation,
therefore, the author hath completed the defective passages ;
and the words which he hath added for that purpose, he hath
printed in a different character *, that, from the sense of the

pass^'^es,

of a controverted doclrine, fuch as Rom. ix. 18. Whom Is luHl, he hardeirrih ;
what the tran.lator fuppofes to be the meaning of the exprefuon, ''iouid by no
paeans be fubitituted in the tranflation. For candour requires, that in fiich cafes,
the tranflator fhould keep clofe to the words of fhe original, if they can be liter-
ally tranflated in an intelligible manner, and fhould leave it to theologians to
fettle the meaning of the Hebrailm, by fair reafoning frorn the couttxt, and
from oihcr pafTages relative to the fame fubjed ; becaufi^, in this method, its
meaning will at length be fuccefsfully eflablilhed.

* Concerning the manner of printing the words that are fupplied, to com
plete the fenten<;es, the reader is delired to take notice, that the words fjpplied
by our tranllators are, in this, prmted in R^man capitals^ to ifiew that tliey belong
fp the vcifion in common ufe. But if the words fupplied belong to the ne'^
tranflation, they are printed in capitals of the Italic firm. — Farther, it is to be ob-
ieivcd, that all the wwrds and cluafes of the new tranflation, which are dif ;

^8 GENERAL PREFACE. Sect. 3.

passages, the reader may judge whether they are rightly sup-
plied.— On this head, it is proper to mention, that by a close
attention to St Paul's style, the author hath discovered that the
words wanting to complete his sentences are commonly found,
cither in the clause which precedes, or which follows the ellip-
tical expression. He hath, therefore, in his translation, for the
most part, supplied the words that are wanting, from the con-
text itself *.

In translating the apostoHcal epistles, the author having care-
full v observed the four rules above mentioned, he hopes his
translation hath thereby become, not only more accurate, but
more intelligible, than the common version, and that the un-
learned, who read the epistles in his translation, will understand
them better, than by reading them in their ordinary Bible. Far-
ther, though he hath often deviated from the beaten road, the
diversity of his translation will not be offensive j because,
throughout the whole, he hath endeavoured to preserve that
beautiful simplicity of style for which the scriptures are so
justly admired, together with those allusions to ancient man-
ners and historical facts, implied in the phraseology, by which
the age and nation of the authors of these writings are known.
In short, by observing the rules mentioned, the author hath
endeavoured to make his translation as exact an image of the
original as he could 5 not only because, in that method, it ac-
quires the authority which a translation of writings divinely
inspired ought to have, but because, by a faithful exhibition of
the scriptures in their original dress, there arises such a strong
internal proof of their antiquity and authenticity, as far over-
balances any inconveniences resulting from a few pleonasms,
uncouth expressions, and grammatical anomalies, all common
in ancient writings, and retained in this translation of the apos-
tolical epistles, for the purpose of shewing the scriptures in
their unadorned simplicity. Yet many modern translators, dis-
regarding that advantage, and aiming at an im>aginary elegance
of style, have departed from the words and phrases of the ori-

ferent from the common Englifh verfion, are printed in Jtal'c characters, that
the reader may at once fee in what particulars the two tranflations agree, and in
what they differ.

* Of the author's method of fupplying the elliptical fentcnces in St Paul's
Epiftles, the following are a few examples, by which the reader may judge of
the refl. — Rom. ii- 27. By fupplying the words, though a jferv, from the begin-
ring of ver. -8. the tranflation will run thus, yuc/ge thee a tranjgrejfor of the laiVy
though a Jew, by the literal circumciftcn. £'8. For he is not a "Je-w. ivba, &C.~-
Rom. iv. 13. By fupplying the word righteoufnefs, from the end of the verfe, the
tranflation would be, No-zu not through a righteoufnefs of lew, ■was the promife
to Ahrabam and to his fef^d. — Rom. V. 16. By fupplying the \\or A fentcnce, from the
fecond claufe of the Verfe, the tranflation of the firfl claufe will be, Alfo, not as
the fentence, through the one ivhofnnedj is the free gift : for verily the fentence, &c.
—Rom. vii. 24. 0 ivretcbed man that I am, %vho foall deli'ver we from the body t)f
ibis death ? 25. I thank God, who delivers me, through fefus Chrijl our Lord. —
James ii, 1 3. fudgmcnty ivitbcut mercy, will he to 'dm ivbo fhezvcd no mercy : but

Sect 3. GENERAL PREFACE. 29

jginal, in such a manner, as to convert their translations of par-
ticular passages into paraphrases, which exhibit a meaning of-
ten different from that of the inspired writers ; a fault from
which our translators of the Bible are not altogether free. — It
must be acknowledged, however, that there are some sentences
in these invaluable writings which cannot be literally translated ;
and therefore, to represent their true meaning, recourse must
be had to their paraphrastic method. But these are the only-
passages, in books divinely inspired, which should be paraphras-
ed in the translation.

Among the free translators of the Scripture, Sebastian Casi
tallo, some time professor of the Greek language at Basil, is
the most eminent. But whatever praise he may deserve for
the general propriety and conciseness of his translation of the
New Testament, and for the purity of his Latin, it is certain
that, by aiming at a classical and polished style, he hath often
lost sight of the original, and hath given what he imagined to
be its meaning, in words not at all corresponding to the Greek
text ; so that his translation of a number of passages hath little
relation to the original, consequently is often erroneous*. Where-
fore, neither his nor Erasmus's, nor any other free translation
of the Scriptures, can be relied on : because, if a material word
in the original is omitted in the translation, or if a word not irt
the original is added, without marking it as added, or if words
not corresponding to the original ai'e used f , much more if a

whole

mercy ivill exult over judgment. This latter claufe is evidently Incomplete, and
muft be fupplied from the former, thus : But mercy ivill exult over Judgment, to
him who fhewed mercy. In completing inconfequent fentences, the fenle likci
wife directs a tranflator. See examples, Rom. v. 12. 2 Pet. ii. 4 — 6.

* Of Caftalio's free tranflation of the fcriptures, wherein ht hath mifrepre-
fented their meaning, ail thofc pafTages are examples, in which he hath tran-
flated the word atyyiKoi by gefiii, and the word SttrrTi^eo by lavo, and Sa-^Tttr^a by
lotio, and iKKXruficx, by refpublica, and ffwaya/'yai by collegia, and ^io$, Heb. i. 8-
applied to the Son, by JDivus, and v^oipnrua, Rom. xii. 6. by DIvinatio, and li^oXa
by Deaf res. — Other examples of more importance are, Luke vii. 35. Kat i^ixxiu^^
t) ffo(pia ecTo rsfiv nxvov ecvrns ; Ita fuis omnibus aliena eji fapientia. — Rom. i. 17«
AiKtxjuffvv'/j yap Sjs £» ccutu wroxee.Xv^'rtra.t ex fi^ius «f rTir'v. Ham per id divina
ji/Jiitia exeritur perpetuanda jide. — Rom. vii. 5. Ta 'xa.^nfx.ttra. re^v afiBt^viuv, ret ^/ijs
ca vof/.fi' Peccattrum pf^rturbjtioues a lege orientes. — Rom. xiv. 1. rov %i aa'^tv^vra.
vn sffttet ZvpoffXxfifieiviffS-i, fitj «s ^lax^iffits ^lecXoyifffttuv. Si quis autem imbeci'da jide
eJi, huie, nulL ci-.i ummi dubitalieae, pituUmini. — 2 Cor. i. 24. vx on xv^ivofiiv ii/Jtuv
Ty\i zrt'fiusy ttXXa trvvi^yoi tfffny rvii ;^a^a; vftuv. Non quod vobis Jiduciam dcrogemus,
fed coifulimus iieftto gaudto. — 2 Cor. VJ. 12. » ^svo^u^iiirB^t i9 fifiiv, irsvo^u^eiffB-i 5s $9
rotf ffTrXa^vois v/nuv. Si vos ejiis angujil, non rrga uos efts an^vfi, fd erga hominent
cut efiis iiitimi. — 2 ^'hef. i 11. xai 'X'kn^uffn "^etfav zv^oxiecv uyecS'efvvrig, xat spyov ^i?tue
sv ^vvcc/iei. Perfciafque ut benitafem, etjidei opus, et libent'ifjime, et fortiter perfequamitiiy
atquc abfohatis. — A^s V. 13. A<a Sj ruv x^P'"^ ''"'"* a^aroXm, tyivtro anfiSix, xai
Tifaroc tv TCf Xaw sraXXa. Apofolomm autem opera, multa vulgo tnonfrose, pro"
digiitscque ftebant. This ftrange tranflation conveys a moft improper idea of the
apoftle's miracles.

t The following is an example from Erafmus's verfion, where the meaning
of a paflage is perverted by tranflating a fingle word frcfeljr, JRom, ii. 1&,

so GENERAL PREFACE. S^ct. S,

whole sentence, or even a part of a sentence is paraphrased,
the meaning of the text very probably vi^ill be altered, if not
entirely lost j consequently the version, in these passages, can
have no authority.

It is time now to inform the reader, that this translation of
the apostolical epistles differs not a little from the former ver-
sions, because therein meanings are affixed to a number of
Greek words and phrases, diverse from those given to them in
the same passages by other translators. Yet the translation of
these passages is not the less literal on that account. Persons
conversant in the language know, that many Greek words have
more meanings than one, all of them equally literal, though
not equally common ; and that the skill of a translator is shewn,
in his choosing from among these different literal signiHcations,
the one that be^t suits the scope of the passage where it is
found. And if he chooses judiciously, his translation will be
more truly literal than those in which the more ordinary signi-
fications of the Greek words have been adopted, if these signi-
fications do not accord so well with the writer's design. The
truth of this remark will appear, especially in those passages of
the new translation, where the Greek particles have meanings
affixed to them different from those given them in other ver-
sions, but agreeably to their acknowledged use elsewhere in
Scripture. For, however much it hath been overlooked hi-
therto, it is certain that, in a version of St Paul's epistles, the
connection and propriety of his reasonings will either appear,
or be lost, according to the manner in v/hich the particles *,

which

Ai^xVKuXts Vfitim : DoSiorem Imperitorum : A teacher of the unjkilful. This transv
lation of the claufe Erafmus gave, on the pretence that no one teaches babes.
But he had forgotten that the Jews gave to the Gentiles that appellation, with
the others mentioned by the apoftle, to fhew their contempt of them ; and did
not know, I fuppofe, that the apoftle, by introducing thefe contemptuous names
in this paflage, intended to paizit the intolerable arrogance of the Jews in a
lively manner. This example (hews, that every tranflation of the fcriptures
cught to be as literal as pofliblc, becaufe thofe who afterwards ftudy them with
care may find proprieties in the original exprefTions, altogether overlooked by the
free tranflator.

* Of the influence which the right tranflation of the Greek particles hath to i
render the apoftle's reafonings clear and conclufive, take Va.o for an example.
This particle fometimes fignifies j'or, fometimes w^&^r-r/t/r-r. jSow, if if is tran-
flated in the former fenfe, where it hath the latter, the fcheme of the apoftle 's
difcourfe will be reverfed ; becaufe that will be a reafoti, which was meant as an
inference, (Compare the common Englifh verfion of Rom. iv. 2, 3. Heb. vi. 1,
11, 18. with the new tranftation of thefe paffages.) In like manner, the other
Greek particles having different fignifications, if, in a tranflation of the Epiftles,
the fame fenfe is uniformly given to the fame particle, or if one of its ienfes is
£ubftituted for another, it will render the tranflation erroneous. Of this, Ronj.
Tiii. 4. That the righteeufnefs of the laiv may be fulflled («v) in us, is a remarkable
example. For this tranflation reprefents men as abfolutcly paflive in fulfilling
the righteoufnefs of the law. Whereas the true literal tranflation is, That the
righteoufnefs of theldiu may be fulfilled (ev) by us, ivht ■walk not according to thefejb*

Many other examples might be given, but thefe may fuffice.

Sect. 3. GENERAL PREFACE. IS

which connect the different parts of his discourse, are tran-
slated.— The author, therefore, to lay a firm foundation for the
just translation of the Scriptures, hath been at great pains, in
Prelim. Ess. iv. to establish the uncommon significations
which, in some passages, he hath affixed to the Greek words
and phrases, by examples brought from the Scriptures them-
selves, or from approved Greek writers. In the same essay
he hath offered some grammatical remarks, by which the pecu-
liarities of style observable in the writings of the Jews are illus-
trated. But what hath been one of the chief objects of hig
attention in that essay, was, by examples taken from the Scrip-
tures themselves, to explain the meaning and powers of the
Greek particles, as used by the sacred writers. Some of these
examples, at first sight, may, perhaps, appear inconclusive ; be-
cause the word, for the sake of which the example is produced,
may, in that passage, be taken in its ordinary a(*ceptation. Yet
the other exam.ples, in which it can have no meaning but that
which the author hath given it, and which is acknowledged by
eur translators to be its meaning in these passages, make it pro-
bable, that, in the first-mentioned examples likewise, it hath the
uncommon signification contended for, especially, if so under-
stood, it agrees better with the context.-— There are, however,
two or three instances of uncommon significations given ta
words, for which the author can produce no authority. But he
contends that the context leads to these significations of the
words ; and that, in giving them such significations, he is sup-
ported by critics and dictionary writers, who prove the uncom-
mon significations which they aflix to some words, only by pro-
ducing a single passage from an approved author, in which it
cannot be otherwise understood. See examples, 2 Pet. i. 20.
note.

Many of the alterations introduced into this new translatiori
of the epistles, may, perhaps, be thought needless, as making
but Httle difference in the sense of the passages. Yet it is a
sufficient justification of these alterations, that they render the
language of the translation more grammatical and modern, and
that they approach nearer to the words of the original than the
translation in our English bible. A numbef of them, however,
on a nearer inspection, will be found to preserve the emphasis
of the original expressions, and to shew the propriety of the
reasoning, and even to convey important meanings, which are •
loet in the common version *.

By

* The following are examples of foiall alterations made in the new tranflii-
tlon, which greatly improve the fenle of the paffiges where they are introduced,
and which, .at the fame time, are perfectly literal — I Con iii. 2. Other founda-
t'lnn can no man lay, than that is laid, ivhich is Jefus Chrijl. In the original, it is-
oV i^iv Itjirei 0 X^/so?, lakicb is Jefus the Chrif. For the doctrine that Jefus is the

32 GENERAL PREFACE. Sect. B,

By bringing the translation ef the Scriptures as close to the
original as the idiom of the language will allow, many advan-
tages will be obtained, of which the following are the chief :
1. A translation v/hich exhibits, not the glosses of coEimenta-
tors, but the very words of the original, as nearly as can be
done in a different language, will afford the unlearned the
greatest satisfaction, by making them see with their own eyes
the heavenly light of truth, and will give the translation that
authority which a translation of the word of God ought to have
with all who read it. — 2. By a just literal translation, which
expresses the true meaning of the sacred writings, those con-
troversies concerning the articles of our faith which have arisen
from a wrong translation and application of particular texts,
will be cut up by the roots. And the disciples of Christ, dis-
cerning the truth, will be led into a more liberal way of thinking
in religious matters than formerly ; and, of course, will entertain
charity towards those who differ from them, the want of which
hath occasioned numberless evils in the church. — 3. An accu-
rate, perspicuous, unambiguous translation of the Scriptures
will be of great use in guarding the unlearned against errors,
which have a tendency to perplex their minds, and make them
careless of the duties of morality. (See Rom. vii. 12. to the
«nd ; and 2 Cor. iii. 5. new translation.) — 4. A just translation
of the Scriptures, by exhibiting the doctrines of the gospel in
their genuine simplicity, will effectually shew the futility of
the cavils of infidels, which, for the most part, are founded on

wrong

Cbrif. prcmifed in the law and the prophet?, is tl^e great foundation on whick
the Chrirtian church, the temple of God, is buiit. — Rom. ix. 5. from ivhem,
iXot^o;, the Chrtft dtfctrf^e.l — Ephef. iii. 6. That the Gsni'iles foGuld be fello-w heirs ^
and tf the fdiTJe body ^ and partakers of his promife in Cbriji. In the original, it IS
cHvat TO, sSwj ffvyxXn^avoffta, xat oV(rtru(4.a, xat cujUtaro^x rrit ivxyyiXiiLs ; That the
Oenttlts Jhould be joint heirs, end a joint body, and joint pattahers of his premife in Ckriji ;
rsameiy, with the Jews. For the apoille's meaning is, that, under the gofpel,
the Gentiks are equally entitled with the jews to all its privileges, and to all
the promifes of God. — 1 Thcfl^ iv. 16. JViih the inics of the arshangeL This tran-
flation implies, that there is but one archangel ; whereas, in the original, it is
tJi (pco'iY) up^ayyO.M \ IVith the 'voice of an ar:hangel. — Rom. iv. 3. For the promife thai
he fkould be tie heir vf the ivorld teas not to Abraham — through the late. This tran-
Hation leads the reader to think that Ahraham was under the law of Mofes ;
whereas the expreOio-i, in the original, is ha vofi9, through law ; that is, through
the works of any law whatever. — 1 Cor. xv. '26. The lafi enemy that fbtll he de-
frayed is death. This implies, that there are fome enemies who fliall not be de-
flroyedi whereas, in the Greek it is t(rx,a-roi £;^&^»as xttra^yrtcnrxi o S^atart; ;
Death, the Icjl eneT7'y,ftaU be defrayed. — [ames iii. 8. But tte tongue n» man can tame*;
is if It were impolTihle Tor men to govern their own tongues; whereas, in the
Greek, it is rni ^s yXoraoiy k^«; ^uvturan ocv^^atzruv Sauftva/ ; but the tongue cf men
no one canfubdue. — I Pet. iv. 15. To him that is ready to judge the quid and the dead.
This tranflarion rcpreknts the judgment of the world as at hand when St Teter
wrote ; but, in the original, it is ir9ifjt.ui £;c«>t<, "jvho is prepared to judge^ Sec.
namely, by the commiflion ^nd power \vhich the Father hath beftowed on him
for that purpofe.

Sect. S. GENERAL PREFACE. SS"

wrong views of the doctrinss of revelation. — ^These certainly
ar? objects, which all who have the interests of Christianity at?
he^rt iiiust wish to see obtained ; objects of far greater import-
ance to the welfare of the v/orld than those which ingross the
attention of a frivolous age.-

The text of the Gieek New Testament followed in this tran-
slation, is the one in common iise ; which, because it was set-
tled according to the opinion of learned men in different coun-
tries, who compared a great number of MSS, and fixed on the
readings which appeared to them best supported, the author
hath not attempted to alter. Only because the oldest MSS are
written without any distinction of the words by intervening
spaces i and of the sentences bv commas and colons y a^nd without
the spirits and accents *, the author hath altered the accenting
and pointing of the common edition in a few- instances, in or-
der to obtain a better and more perspicuous sense of the passa-
ges, than that which arises from the coi^mon pointing. — Far-
ther, although by the care with which other MSS end versions
have been collated, sinCe the text of the New Testament was
settled, more various readings haTe been procured, none of these
readings are followed in this translation, except the few which,
our English Bible hath adopted, and which shall be mentioned
in the notes. The auvhor'^ attachment to the comm.on text
hath not proceeded from an implicit acquiescence in the opi-
nion of the learned men who Settled it, but from a persuasion
that the readings which they adopted are, for the most partj^
better supported by MSS, and agree better with the context,
than either the readings which they rejected, or than those
which have been obtained since their time f . Some of the re-
jected

* Although the diflindllen of words in MSS by fpaces, and of fentences by
points, was known in Cicem's time, it was not much uled, except by the Roman
lawyers in pubHc inftruments. (Clerici Ar. Crit p. ni. fecft I. c. x 7, 9,) In
MS copies of the Scriptures, thefe diftinftions were not ufed at all, till Jerome
firfl: attempted them in his tranflations of the hooks of the Oid TeRament. (Ibid.
ISlo. 5, V.) The MSS of the Scriptures now remaining, the oldeft of which are
more than SOO years later than Jerome's time, ihew, that even theu the repara-
tion of the words by fpaces, and the diftindion of xht lentences by points, were
»ot commonly ufed It is evident, therefore, that the tranfcribers, who firfb at-
tempted to accent arid point the Greek New I eftanient, having no ancient MSS,
to guide them, mud: have been dirc<5lctd merely by their own opinion of the
meaning of the paffages The editors alfo who pubiifheu the firft printed copies,
muft have followed the fame rule in accenting and pointing their editions.
Wherefore, to aher the ac&nts and points of the commonly received text, is not
to alter the text of the Grc^k Tcstamentj but father to reftore it to it? primi-
tive truth, and ought to be admitted, if thereby a better and more perfpicuou*
fenfe of the paffiges is obtaiticd. Sf-e examples, Fvom. ii. 8, 9. vii. 2i, viii. 20,
2!. 2 Cor. ix. 10. xii. 1 1, xiii. 2, 3- new tranfiation

I On the revival of learning m Europe, Tome of the moft^ eminent men of the
age employed themfelves in collating all the MSS of the Greek New Teftament
which they could find, for the purpofe of obtaiuing s, corrc<S text ff thef* inva*
luable writings;

Vol. I. E

3* GENERAL PREFACE. Sect. 3.

jected readings, indeed, stand on an equal, or, perhaps, on a
better authority than those in the received text : But as they make

no

Among thofe who applied themfelves to that important vvcrk, Cardinal Francis
Ximenes, ArchbiHiop of Toledo, and his three learned affifl:ants,whom he had made
profefTors in the univerfity of AlcaJa, for that very purpofc,\vere mol^ eminent, and
deferve to be firft mentioned ; becaufe they fet about the work early, though the
fruit of their labours was not communicated to the public till a number of yeara
after their edition tv.as finifhed. The copy which they made their text was a MS*
fent to them from the Vatican library, by Pope Leo X. with orders not to depart
from it in the Icaft. Accordingly, excepting a few alteradons, they tranicnbcd
the whole faithfully ; namely, the Septuagint veriion of the Old Tfcftament, and
the Greek New Teilament,tothe Revelation, which is wantingin the Vatican copy.
This tranfcript they compared with a number of MSS fome of them furniihed by
the Pope, and Gtht.rs by the cardinal himfelf; particularly a very ancient AIS of the
Zpidles, fent to Ximenes from Rhodes; and at the fame time tliey marked the
readings of ail.thefe MSS which were different from the Vatican copy. The
New Teftament being finiftied, was printed in the year 1515. But Ximenes did
not chcofc to pubiilh it feparately from the reit of the Bible, which was not com-
pleted till the year 1517 ; and he dying, his Bible was not given to the pxiblie
till about the year 1524.

The next perfon of note who attempted to reftofe the true readings of the
Greek New Teftanient, was Emf.mis, of Rotterdam. He, by collating five
Greek MSS and fome Latin copies, amended both the Greek text and the Vulgate
verfion, and puLlifhed both, with large notes, at Bafil, in the year 1516. This was
the firfl copy of the Greek New Teftament that v/as publiihed from the prefs.
Mill tells us,' that, exclufive of typograpiiical errors, it contains above 5c 0 wrong
readings, and about 100 genuine ones.

In the year 1518, a Greek Teftament w:is publiflied at Venice, by Andreas
Afulanus, Aldirs's fofi-in-law; Aldus himself having died about two years be-
fore. Certain learned men correifted this edition, by collating it with fome
very ancient MSS. But its text is limilar to that of Eral'mus, which was pub-
lifhed a little before. Both editions have the farr.e apparatus, and, with a few
exceptions, the fame errors. Yet on the authority of the above-mentioned MSS,
the Aldin edition differs from the Erafmean in not a few places.

In the year 1519, Erafmus publiihed his fecond edition, with a tranflation from
the Greek, and the notes greatly enlarged; printed by Froben. It has alfo an
index of the fo'ecifms, and other faults of the Vulgate veifion, which expofed
Erafmus to much ceofure, and created him many enemies. Mill fays, the text
of this edition is much more correct than that of the former.

In the year 1521, a Greek New Teflaraent was publifhed at Hagenou^ in which
the editor profeiTes to have tollov^ed tlie editions of Aldus and Froben. But
Mill tells us, that, on examining it, he found the editor had followed Erafmus's
firft Greek Teftament, even in thofe readings which were corrected in the fe-
cond publication.

In the year 1522, Erafmus's th'ir<l edition came out, printed at Ealil, by Froben,
in which he followed the text of his fecond Greek Teliament, except in 1 18 read-
ings, which he took from the Aldin edition, and fome new MSS, which he had
collated or examined. And on the margin he marked about 19 readings, taken
from Aldus. The text in this is fomewhat more corredl than that in his fecond
edition. And the famous text, I John v. 7. concerning the tellimony of tit
F.ither, the IVord, and ihs Spirit, is infertcd in it in Greik. Erafmus fays, he took
it from a copy which he calls the British, and that he inferted it that there might
be no handle for calumniating him.

At length, in the year 1524, the CoK.phtierftan, or Ximenes' s -ff/^/<?, v/a& publiflied
in fjx volumes folio: a noble work, every way worthy of the cardinal, at whose
expence it was executed, and of Pope Leo X. who patronifed it. The Old Tes-
tament confifts of four volumes, having three columns in each page. In the firft
is the LXX tranjlation, &cco\d\r\g to the Vatican copy, with an interlined Latin
rfioTb Ir. the fecond cclumn, is the rif-^ats^ or Jercunc's tra^f^ation^ cosrefted hf

ver.

Sect. 3. GENERAL PREFACE. 85

no materbt alteration in the sense of the passages where they
are found, to have adopted them, would have been to change

the

the beft MSS. In the third column, i? the Hebre-v text; and helow, are placed,
iu two columtts, a ChaUak tranf,at':on, and a Latin i-crjton of that tranflation. —
The Neiv Tdjlanicnt is in one volume ; the Grei^k text, according to the Vatican
copy, ill one column ; and the Vulgate, or Jerome's tranjation, in another. The
fixth and laft volume contains a DiSiionary of the Hchreiv language. — There are
alfo a variety ol prologues interfperfed through the whole, of which it is needlels
to give an account.

After the publication of the CompIutenCan Bible, Erafmus, in the year 1527,
fet forth Wf, fourth Greek Neiu Teflament, in forming which, he fays, he made ufe
of the Complutenfian Bible. It has three columns in each page. In the firft is
the Greek text ; in the fecond is Erafmus's oivn tranflation ; and, in the third, is the
Vulgate ■verfon. With refped to the Greek ttxt of this edition, Erafmus profefles
to have followed that of tl:ie Complutenfian Bible. Accordingly, although the
text is, in general, agreeable to that of his third edition, Erafmus thought prop-r
to depart from it in 106 inftancesj and, ir.ftead of its readings, to lubllitute thofj;
of the Complutenfian Bible.

In the year 1584, Simon Cclirtaus, a Parifian printer, publifhed his Greek Tes-.
tament, without any preface, informing the reader in what manner he had formed
his text. So that it is uncertain whether he followed the text of aiiy of the for-
mer printed editions, or any particular MS. or whether he chofe what he judged
the beft readings of ell the matuifcript and printed copies he had examined.
Mill tells us, that he found in it more than 150 readings, in winch it differs
from all the former editions ; and that mod of them are authorifed Ly MSS.
At the fame time he obfei ves, that, from the ioye of novelty, or, to make the
text more clear, Colinseus, upon the authority of one or two MSS. only, had
fometimes departed from the common readings, notwithftanding they are much
better fupported than thofe he hath adopted. Of this Mill gives many examples ;
and adds, that this New Teftament abounds in various readings ; and that, al-
though a conilderable number of them are unfupportcd, yet he found 180, which,
in his opinion, exhibit the genuine Greek text.

In the year I5;J5, Erafmus pubiiAed h\s ffth and laji Greek Teflumsnt ; the
text of which is the fame with that in the former, except in four placts, where
Mill thinks it exhibits the genuine readings. In this, Erafmus apolcgifts for the
errors of his forcKer editions.

In the year 1546, Robert Stephen, printer to the king of France, publiflicd his
frf Greek Tefa?7ient in decimo fexto, with a preface, in which he teiis us he had
procured from the king's Ubrary Ibme MSS of ada.irable antiquity ; that from
them he had formed his text, in fuch a manner as not to have admitted a letter
which was not fupported by the beft MSS ; that, among otHer iiclps, he had
ufed the Compluteuiian Bible, whole readings he found tp agree wcn^Jerfuily
-with the king's MSS ; in fhort, that having collated the text with the king's
MSS, and with the Complutenfian Eible, he had admitted thofe readings only
which were fupported. by the grearefl: number of the befi: copies. But Mul
thinks he efteemed tlipfe the bell: whicli agreed beft with the Comphueniiau
Bible, — The MSS which Stephen collated were 15 in number. I'heie he marked
by the letters of the Greek alphabet. Mill hath given a lull account ci them
all, in his Proleg, No. 1159, &c.

In the year 1#4 9, R. Stephen publiCoed hi^ fcond Greek Tefament, in the fime
volume with the former, and with the fame types and preface. In this, the
number of the pages, and even the lincE in every page, are txadfiy the fame with
thofe in his firft edition. The text alio is the fam.e, except CI readings, of
which Mill thinks four are dubious, and of the reft he fuppofes 26 to be genuine,
which are taken, partly from the laft editions, partly from MSS, and partly from
^he Complutenfia/;i Bible.

In the year 15J50, Stephen publifiied hh third Greek TeJlamerJ, printed in a large
volume with gjreat typej. Wheu he undertook this tdlti9n, he had lO" M5S.

2 '

$S GENERAL PREFACE. Sect. S.

the received text for no purpose. — ^The rejected readings, which
alter the sense of the passages, especially those which relate to

controverte4

which, fome tiine before, he had collated with the .Greek text twice, and di4
the fame now a third time. To the Golpels he prefixed that account of the lives
oi the evangelifls. which J- rafmus had inferted in his Latin tranflatiohs and to
thfe A6ls of the Apo:11es. fome excerpts from Euthalius's prolop;ucs to the Eplftles,
concerning St Paul's preaching and martyrdom. He alfo inferted the content*
of each Epiftle ; and, on the margin, marked the principal various readings or
the 16 MSS which he had fo carefully collated. — Morinus tells us, that Beza,
when forming his copy of the New Teftament, borrowed thefe 16 MSS, and
marked fome readings omitted in Stephen's edition as too minute, though in
xeality they are of ufe in afcertaining the text„ — In this copy, Stephen hath de-
parted from the text of both his former editions in 284 inftances; of which Milf
thinks 71 are genuine. The refl: are of dou'.tlul authority, or confifl: of minutis^
concerning which nothing certain can be determined. — Mill adds, that Ste-
phen's regard for the Complutenfian Bible had now become fo great, that he re-
fumed in this edition S\ of its readings, which formerly he had rejeclsd ; and
th?t he adopted id! of them on its fingle authority, contraiy to other MSS, "
Dr S-ymonds, in his ufeful obferrations on the expediency of revifing our prefent
Engliih Eible, pa§e 136. tells us, that this is the text which King James's tran-
slators chiefiy ufed.

In the year J. 551, Stef>Len publifiied h\s fourth Greek Tejlapient in a fmaller »o-
Jume, with the Vulgate vejfton on the inward fide of the page, and Erafmus's tran*.
ilation on the outward. 1 he text does not differ from that of his third copy,
except in one word ; but it is, for the firft time, divided into thofe verfes which
are now commonly ufed. On the outward margin, the parallel places are marked,
together with Ofiai der's harmony. From this edition, or rather from the pre-
ceding one, the Greek text of the New Teflament now in common ufe feems to
Jiave bren taken, and therefore Mill callt it, Siephanica nopra.

In the year 1564, Theodore Beza publifr.ed his Greek 'Tefament, with a Latin
tranflaticn and notes. He t-lls us, that he compared the text, not only with the:
ancient Greek Ml-^S, but with the Syriac verf-on, and with the writings of the
Greek and Latin fathers. In his dedication to Queen Elizabeth, he fays, that
while he was employed in this work. Henry Stephen, Robert's fon, gave him a
xropy of his father's noble edition, pubiifhed in 1550, on which were marked the
readings of about 2.5 MSS, and of almoft all the printed copies. But Mill al-
firnis, that the ufe which Beza made of thefe readings was not to afcertain th<
text, but chiefly to give fuch a turn to the Sciipturcs, as eftablifned his own
tenets: and of this he gives various examples, (No. J2.t«.) Ke adds, that Beza,
in his notes, adopts the expohtion? of the Latin, preferal^ly to thofe of the Greek
fathers, becaufe they accorded better with his fyftem of theology.

In the year 1569, Jiob^rt, the fon cf Robert Stephen, publlflied a Greek New Tes-
•iament, in ihe fame volume, and with the fame kind of types wherewith his fa-
ther's firft and fecond ed'tions v.ere printed, and added fuch of the readings of
his father's third publication as feemed to the learned of greatefl: importance.
The text is the fame with that in his father's firit and fecond copies, except that
he hath adopted feven readings f^f the third.'

In the year 1.581, B-na, publiflled another edition of his Greek Tefamer.f^ in
which he altered one or two of the eironecus readings which he had formerly
adopted, and added {o-raz readings from two MSS of great antiquity; namely,
a MS of the/.?2/r Gofpds and of the Acts, with tbe Italh i>a,jla!iLn, before it wai
curreaed by Jerome. The other is the Clermont MS of 5/ Paul's Epj/iles, in
Greek and Latin. Of thefe MSS Mill hath given a full account, in his Pro-
legomena. Le Clerc, in his Ars Crit. part iii. fc£t. 1. c. 16. tells us, that in th«
place where Sera's MS of the Gofpels differs from others, the alterations are evi-
dently made to render the (lyle more agreeable to the Greek idiom ; on which
.account its authority is the lefs. His MS of the gofpels, Beza gifted to the u»
akerfity of Camb^dge, where it nov.' remains.

Sect. 3. GENERAL PREFACE. S7

controverted doctrines, the author hath mentioned in his notes ;
but without examining their authenticity, because of these mat-
ters the unlearned are no judges; and, with respect to the
learned, they may consult Mill, Wetstein, and others, who have
made large collections of the various readings, and may judg^
for themselves-

In

In the year 1622, Elzevir at Leyden, publiflied a Greek Ne-w Tefameni in a
fmall volume, in which the text i% printed with great care, agreeably to the
readings of the king's MSS, anJ of the MSS of rhe beft authority. — Two years
after this, Elzevir publilhed anoVier Greek Tefiament^ corre£ted,,as Beza informs us,
by not a few perfons, eminent for learning and piety. Mill fays it is elegantly
printed, and very corre£l; and that, except in twelve infiances, the text is en-
tirely formed on Stephen's edition of 1450. From this it appears, that the
learned pious men above mentioned approved of the Stephanie text.

In the year 1G5S, Stephen CurcdUus^ a learned Unitarian, publifhed his Greel
Neiv Tejlament. I'his induftrious pcrfon, obferving that niofl of the various
readings found in the ancient MSS, were wanting in the printed editions, en-
riched his copy with Wechelius's readings, and tbole of the Clermont MS, and of
that of Thnanus, which contains the whole New Teftament, except Matthew's
G©fpel,aDd of cardinal Mazaiin's MS, which is more than 8«0 years old. and of
a MS of his own, ftill more ancient. All thefe readings he placed at the foot o»
the pages of his own edition. But when he had proceeded half-way, having re-
ceived, from a learned friend, readings excerpted from Froben's, the Compluten-
fian, and ether approved copies, he placed them at the end of his Greek Tefta-
ment, together with fome from Ifaac Cafaubon's notes on the Gofpels, and^from
the Hervagean edition. Mill tells us, that he propofed afterwards to add the
readings of the Alexandrian MS, and of the MS of the Gofpels and Ads, which
was Beza's ; but he died in the year his New Teflament came abroad. About
ieventeen years after his death, it was reprinted, bat without the readings which
he intended to have added.

Bcfides the above-mentioned, there Vv^ere feveral other Greek Tejiamtntsy with
various readings, publilhed, of which Mill hath given an account; but being of
Icfs importance, it is needlefs to mention them here. Farther, as the text of the
New i'ellament was fettled before the Alexandrian MS v/aN brought into
Europe, and before Walton published his Pclyglot, it was not nccelTary here to
(difcribe either the one or the other. Mill hath given a full account of
both in his Prolegomena, from whence nioft of the above mentioned particulars
concerning the editions cf the Greek Bible are taken.

Mill, in his own noble edition of the Greek Neiv TeJiamentyheMes a prodigious
collecSiion of readings from MSS hath noted all the varieties which he found in
the quotations from the New Teftament, made by the ancient Chriflian writers.
The text in his edition differs, in a few inftances, from that which is commonly
ufed ; and, in his notes, he hath propofed more alterations, chiefly on the autho-
rity CI the Vulgate verfion. Concerning thefe, the reader may confult Whitby's
Examen, where it is (hewn that they are neither fo well /uppoited by MSS as
the common readings, nor give fo good a finfe of the paffages. For which rea-
sons they are by no means to be admitted.

From the manner in which the text of the Greek Ne-zv Tejlament in common
ufe, was afcertained, every attentive reader mull be fenfible, that the learned men
who employed themfelves in that important work ufed the greatcft diligence,
lideiity, and critical Ikill And as they were marfy in number, and of different
fentiments with refpedl to the controverted dodrines of Chriftianity, no reading
could be admitted from prejudice, or any particular bias, but every tiling was de-
termined agreeably to the authority of the greateft number of the moft ancient
and beft MSS. Therefore, if the prefent text is not precifely the fame with that
which was written by the infpired penmen, it approaches fo very near \.o it, that
it well deferves to be regarded as the infallible rule of our faith and manners.
See Pr. £ff, 2. at the end. ■

S8 GENERAL PREFACE. Sect. 4.

In the larger edition of this work, the author, following
Origen's plafl, hath set the common English version opposite to
his new translation, that the reader may see in what particulars
they differ. And having placed the Greek text in a column
ijetween the two translations, the learned, by comparing them
with the original, can easily judge to whicl\ version the prefe-
rence is due.

Sect. IV, Ofth Prefaces^ tJie Illustrations y prefixed to the Ckap^
ters and the Notes.

■ It is well known that the Epistles to particular churches were
written, either to correct certain irregularities into which they '
had fallen, or to confute the errors of false teachers, who en-
deavoured to seduce them^ It is equally well known, that the
Epistles to particular persons were written to direct them in the
discharge of the offices assigned to theii3, and to support them
under the evils to which they were exposed, while faithfully
executing these offices. Wherefore the knowledge of the state
of the churches, and of the characters of the persons to whom
the Epistles were addressed, and of the erroneous doctrines
which prevailed in the first age, must be of great use in studying
the Epistles. To give the reader some idea of these matters,
the author has prefixed tl preface to each Epistle, in which, from
the hints given in the Epistle itself, and from particulars men-
tioned in the Acts of the Apostles, and in the writings of the
fathers, he hath endeavoured to settle the date of the Epistle,
and to explain the state of the churches, and the character of
the persons to whom it was sent, together with the errors
which it was written to correct.

. In the new translation, the common division of the text into
chapters and verses, is retained, because the Scriptures have
long been quoted according to that division. But, to remedy
the inconveniences which that division hath occasioned, by
breaking the text, sometimes even in the middle of a sentence,
the author hath prefixed to each ch-pter what he hath termed
fi view end illustration. In these, the principal matters con-
tained in the chapters are set forth at greater length than could
be done in the commentary •, the arguments used by the in-
spired writers for proving their positions, are distinguished,
their relation to these positions is pointed out, and the conclu-
sion drawn from them is shewn to be just. Also because St
Paul, in particular, hath omitted sometimes the major propo-.
sition of his argument, sometimes the minor, and often the
conclusion itself, (See Gal. iii. 20.) the author, in his illustra^
tions hath endeavoured to complete these unfinished reasonings.
He hath also marked the apostle's digressions, mentioned the

purposes

Sect. 4. GENERAL PREFACE. »9

purposes for which they are introduced, and apprized tho
reader when he returns to his main subject. Lastly y In tliese
views, care hath been taken to shew how the apostle's reason-
ings may be applied, for defending the Jewish and Christiaa
revelations against the cavils of inhdels.

Opposite to the new translation, the author hath placed an
tnterpretaiimy in which the translated words of the text are in-
serted, for the most part, without any alteration \ because, in
general, they express the inspired writers' meaning vi^ith more
energy than it is possible to do by any words of human inven-
tion. This interpretation the author has called a c^mmentatyt
rather than a paraphrase, because it is commonly made, not by
expressing the meaning of the text in other words, but by sup-
plying the things that are necessary, for shewing the scope and
connection of the reasoning, or by mentioning particulars
which the apostles have omitted, because they were well known
to the persons to whom they wrote •, but which, at this distance
of time, being unknown to ordinary readers, must be suggested
to them. These additions, being properly short notes inter-
mixed with the text, for the purpose of explanation, are all
printed in Roman characters, that the reader may distinguish
them from the text, which is printed in Italics.

As a translator of the Scriptures, the author thought himself
bound to give the true literal version of every passage, ac-
cording to the best of his judgment, without regarding whether
it favoured or opposed his own particular opinions, or any of
the schemes of doctrine which have divided the Christian world.
Yet, as an interpreter, he hath taken the liberty, in his com-
mentary, to submit to his readers, though not always with the
same assurance, what in his opinion is the meaning of the pas-
sage. There are, indeed, some texts which he hath not ven-
tured to explain, because, though all agree in the translation
of them, their meaning hath been much disputed. Bat in ths
notes he hath shewn how the contending parties explain them,
for supporting their particular tenets ; and hath fairly repre-
sented the arguments by which they justify their own inter-
pretations, without concealing any thing that seemed to be of
importajice on either side. And if, on some occasions, he hath
leaned towards the interpretation of a disputed text, given by
one of the parties, the reader must not conclude that he holds
the opinion which that interpretation is advanced to support.
For he will find that, in explaining other texts, he hath given
interpretations which favour the contrary doctrine. In both
cases, his only motive for approving these interpretations was,
that he - judged them the true meaning of the passages. The
balancing of these seemingly opposite passages against each
other, and the application of them, for the purpose of support-

.ing

^ GENERAL PREFACE. Sect. 4.

ing a particular doctrine, or scheme of doclrine, not falling
within the author's plan, he hath left it, for the most part, to
theologians, with this opinion, that the only foundation on
which the doctrines of revelation can be securely built, is the
Scriptures, understood in their plain grammatical meanings
And therefore, in ail cases where opposite doctrines have been
founded, not on one or two, but on a number of texts, accord-
ing to their unconstrained mesningi the one class of texts
ought not, by forced criticism, to be turned from their plain
grammatical meaning, to make them accord with the scheme
of doctrine built on the other class. For it will be found that
these seemingly inconsistent texts speak of persons and things
of v.'hose existence we are not able to judge. So that the
things said concernihg them in the Scriptures, which appear
inconsistent, may all be true, though we are not able to re-
concile them v/ith each other. And as, in natural religion,
there are facts discovered to us, by reason and experience,
from which seemingly contradictory conclusions may be drawn,
both of which we must believe, though we are not able to re-
concile them, why may not the seemingly inconsistent facts
made known in the Scriptures be received as true, upon the
testimony of God, though we cannot reconcile them with each
other ? Wherefore it is no objection to the plain grammatical
interpretation of the Scriptures that it gives them the appear-
ance of inconsistency. If that appearance is in the Scriptures
themselves, why should it be concealed, either in the transla-
tion or in the interpretation f A translator or an interpreter of
the sacred oracles will certainly shew not only greater honesty
and candour, but will even come nearer to the truth when he
suffers their real aspect to remain, than if, for the purpose of
establishing particular doctrines, or for reducing every thing in
revelation to the measure of human conceptions, he attends
only to one class of texts, and, by forced criticisms, turns all
the opposite texts from their plain grammatical meaning to ar-
tificial senses, which they do not admit, without much straining j
a practice which hath been too much followed in interpreting
the Scriptures, not by one sect only, but by all the different
sects of Christians in their turn *.

It

* Straine'} criticifms, for the purpofe of eftablifiung particular dc<fh-ine8, the
reader will find in Beza's notes on Rom. i. 4. fpiriium fan^itatit,— -and on ver,
J 7. — and on Pvcm. ili. 31. — But particularly or. Rom. iv. 3. where, to prevent us
♦rom thinking that faith is counted to btiievers for righteoufnefs, Beza affirms,
that the phrafe, Abraham belitoed God, and it tvas counted to him fcr righteoufnefs, is
£n hypallage, for righteoifnefs ivcs counted to Abraham by filth ; and itroflgly Con-
tends, that that righteoufnefs was the righteoufnefs of Chrifi ; contrary to all the
rules of grammar, and to the plain fenfe, both of Mofcs and Paul's words,
v^hich declare, as exprefsly as it is poffible for words to declare, that the
thing counted to Abraham was hii biUan^i^g C«d, See alfo his r.otes on Rom. ix.
throughout.

becL 4. GtNERAL PREFACE. 41

It remains, that some account be now given of the matters
contained in the noteso In the^rst place, then, when the author
introduces the interpretations of former commentators, he com.
monly mentions in the notes the proofs by which they support
their interpretations ; hoping they may be of use, even to the
learned, by bringing things to their remembrance which other-
wise,

The following paftag^es Beza Hath mis-tranfiated, from his too jrreat attach-
ment to his ovvn opinions. Afts xiv. 23. {^(^et^oTctinToivrii ^s atjrsis ■zs'^i^QunptiA
cunzqi'c ipfi pej- fiiffragia creo£'ent per ftnvidas ecclejias prejbyteros. /According to this
tranflation, Paul and Barnabas ordained perfons elders, whom the churches
chofe by their fuffrages. But as the word x^ooToii'nffaLvr'; mud le conftruej,
not with the churches'^ but with Paul and Barnabas, if it be txz\\'\a.X.(iA^ ptr fuffrag^.a
creajfent^ It will imply, that the elders were made by the fuffrages, not of th«
churches, hut of Paul and Barnabas; which is abfurd. The common tranllatioa
of th.e paiTage is more juft ; for x,^oo-oveiv ugniMes, to ttotnieiate or appoint fimply ;
fee A<n:s X. 41. — Rom. ii. 7. ro/e /:*;», x-Z-V j/ws^uvkv i^yn etyaS-a, io^av xat <rtfjt,'/iv kxs
a<pB!eo<fiav ^nr^/riv : lis quidem qui fccundum paiisntem expstiationem, qu<erutit l>oni oper:t
gloriam. Sec. Here, by tranflating v!S'c/^'^ov>jv, patientem expeciationem, and by fe-
pardting it from s^ys ay«5jr, and joining e^ys ava9-» with ^a^av, contrary to all
rules, Beza has reprcfented believers as feeking the gliry^ honour, and immortality of
a good 'u'ork. This forced conftru<5tion and abfurd tranfiation, he has adopted,
not to remove any difliculty, but to prevent, as it would feem, his readers from
i'uppofjng that pzvffverance in good laorh, is necefTary to the obtaining of o-Iory,
honour, and immortality. — Rom. v. 16. ro fi-iv yS^K^tux t^ tvcf -, N'am reaius quide>%
eji ex una offe>ifa : For the guilt indred is of one offence^ io condemnation. By this tran-
flation, Beza makes the apoftle afiirm, that ail Adam's pofterify are acSlually
guilty of his firft tranfgrefiion ; and, on that account, are liable to eternal death.
But that doctrine is not taught in this palTage ; for I know no text in which
HotfAX fignifies (^reaius) guilt.— -Kom. viii. 4. (<y« TO "hsKxnafict rii vofjuH : ut Jus illud
legis cemplcatur in nobis.) That that right of the laiv, namely, to perfedb obedience,
T/iight be fdfilied in zss. By this tranllatiou Beza meant to eflabliOi his favourit*
doftrine, that the righteoufnefs of Chrift is imputed to believers in fuch a manner,
that all which the law required from them, is fulfilled in them ; fo that they
become thereby perfe(il!y righteous. — Rom. xi. 9>'l. rss vctvrx;, omnes illos ; and
in his note he fays, eleilos videlicet, de quibus difleruit. — Titus ii, II. Illuxit autem
gratia Dei falutifira {zgxsi) quibufvis hominihus. Here all n?en, are cojiverted into
fme men, lelf, from the jutl gramm.atical tranflation, any argument fhould be
drawn in favour of univerfal redemption. See alfo his tranilation of 1 Tim. ii.
I, 2, 4. 2 Pet. iii, 3.— Heb. x. 38. Jufus autem ex fJe vivit. Sed f qui? fs fub.
duxerit^non ejl grafuni anima TTie^. In this paffage, by adding tlie word quis, any
one, which is not in the text, and by mis-tranflnting the claufe, hx ivhoxn h -^v^ri
(XH £v ciijTM, Beza hath hidden from his readers that God fuppofes a juit man may
dravv bacK, and thereby iofe his favour, left, from that fuppofition, an argument
might be drawn againil the perftverance of the faints.

Examples of ftntined criticifm might be produced from Calvin, Grotius, Ham-
mond, Liriborcb, Locke, Taylor, and other famed commentators. But the a-
hove are all quoied from Beza, becaufe moft of the Calvinift divines, fince his
time, who have trauflated and interpntej the apoftolical Epitlles, a;:d amonr
the reil our Englifii tranflators, have followdd him too implicitly. For example
by copymg Beza, ais be copied the Vulgate, our tranflators have rendered tiieic
verfion in the following pafTages unintelligible: 2 Cor. iv, 3. // is hid to then that
are lojt. 4. In ivhytn the god of this -world hath blinded the ?ninds of therh 'r.vhish Le^
lie've net. But what idea can any reader form of Satan's blindmg the rninds of
them who believe not, in other perfons who are loll ? — 2 Co'. v. 2. Lfir-ng to
he clothed upon i&ith our ho;fe ivhich is from heatten. — 4. Not for that luc ivould .' - uTt^
rJoth'd, but clothed upon. But to be clothed upon ivitb a boufe., is a jumbk Oi me-
taphors, which no ordinaiy reader can undcrft'and. S^g »|fe EAtn'. i. 17. 1 t'oY.
Tii. ?S. Heb. ix. 15.

Vol. I; F

42 GENERAL PREFACE. Sect. 4.

wise, perhaps, they might not have recollected. — In the second
place, as the Christian revelation is founded on the Jewish, and
is the completion of it, the apostles, in explaining the doctrines
of the gospel have not only used the language of the Jewish
scriptures, but have frequently quoted or alluded to particu-
lar passages in them. Wherefore, that ordinary readers may
understand the scripture phraseology, which, in many particu-
lars, is very different from the language of the European na-
tions, and discern the propriety of the apostle*s reasoning, the
author, in his notes, hath explained the peculiarities of that
phraseology, and hath transcribed the passages of the Old Tes-
tament at full length, of which a few words only are quoted, or
which are alluded to indirectly, that the reader, who is supposed,
by the apostles, to be well acquainted with the scriptures, hav-
ing the whole passage under his eye, may b^ sensible of the
justness of the reasoning. — In the third place. As the manners,
opinions, proverbs, and remarkable sayings, not only of the
Jewish prophets and wise men, but of the sages of other ancient
nations, are m.entioned or alluded to by the sacred writers, these
also are explained in the notes \ that what is only a proverb, or
an allusion to some known fact, or saying, may not be inter-
preted as a doctrine, or prediction, contrary to the intention
of the sacred writers. Examples of this kind of allusion are.
Melt. ii. 45. X. 39.*, Luke xxiii. ^31. — In the fourth place, as
often as an uncommon interpretation is given of any passage,
the 2iuthor, in the notes, hath endeavoured to support it, by
its agreement with the context, and with the apostles design in
writing ; by parallel passages ; by criticisms on the language,
especially those contained in Essay IV.; by the established rules
of interpretation ; by arguments drawn from common sense \
and sometimes by the opinion of former commentators, both
ancient and modern, whose judgment is justly respected by the
learned. In many instances, however, for the sake of brevity,
neither the translation, nor the interpretation, though uncom-
mon, is supported by any particular proof : because it was sup-
J)Osed, that, fo the learned, both would clearly appear from the
original itself; and to the unlearned, from their giving a better
sense of the passages than that found in the common versions
and paraphrases. — In the ffth place, instead of entering into
theological controversies, the author judging it more for the
reader's profit, hath in the notes, shewn how the important
sentiments contained in the word of God may be improved for
forming men's tempers and manners. Lasthj^ In the notes,
the author hath displayed the beauties of some of the finest
passages, by remarks on the sentiments and language.

All the different parts of the author's plan, above described,
being necessary to the right explanation of the apostolical e-
pistles, the due execution of them hath sv/elled this work to a

great

Sect. 4. GENERAL PREFACE. 43

great bulk. Yet no one who knows how many volumes have
feeen written by critics and commentators, for elucidating a
single Greek and Latin classic, can be offended with the size
of this performance. For however profitable the right inter-
pretation of the writings of the celebrated authors of Greece
and Rome may be to those who take a delight in polite litera-
ture, it is a matter of small importance, in comparison with the
right interpretation of the oracles of God, by which the faith
and morals of mankind are to be regulated. However, that this
publication might not be needlessly swelled, the author hath,
to the best of his judgment, shunned every thing trifling. . And
that the same remarks might not be repeated, he hath, as often
as it was necessary, referred the reader to the places of the
work where they are to be found. When the interpretations
•and remarks of other commentators are introduced, such only
are mentioned as are accompanied with some degree of proba-
bility. And both in giving his ov^-n interpretations and cne in-
terpretations of others, the author hath studied brevity. With
the same view, he hath endeavoured, in general, to exclude from
his style, tautology^ synonymous epithets^ and circumlocution. And,
that what he hath written may be understood at the first read-
ing, he hath all along a^med at simplicity, perspicuity, and pre-
cision in his style,— Many Greek words, it is true, and phrases
are introduced, especially in the notes. But these being placed
as parentheses, to shew that the sense of the sentences where
thev occur is complete without them, they can occasion no dif-
ficulty to any reader. They are inserted for the sake of persons
skilled in the Greek, to whom the author' appeals for the just-
ness of his critical remarks. And although the unlearned can-
not judge of such matters, he hopes it will be some proof, even
to them, that his remarks are well founded, if the alterations
in the translation, and in the interpretation which they are de-
signed to support, make the scriptures more plain to them than
they were before j and if they afford a clearer view of the sen-
timents and reasonings of the inspired writers.

To conclude •, as it is ultimately from the Scriptures, and
not from creeds and sj^'slems, by whomsoever composed, nor
even from the decrees of councils, whether general or particular,
that the genuine doctrines of the gospel are to be learned, the
study of these writings is the most profitable work, in which
any man can be employed, especially if he be a teacher of re-r
ligion ; and the right understanding of them is the best of all
acquisitions. The person, therefore, who puts it in the power
of others to attain their true meaning, whether It be by faithfully
translating them into a known language, or by rightly inter-
preting them, where they have been misunderstood _, performs a
work most acceptable to God, and does the greatest possible ser-

2 vice

44 GENJ:RAL preface. Sect. 4.

vice to the world. In this persuasion, the author having spent
the greatest part of his life in the study of the Scriptures, now
offers to the public his translation and interpretation of the
Apostolical Epistles , because, notwithstanding all the hght
which hath been thrown on that part of the word of God by
modern critics and commentators, many obscurities and errors,
both in the translation and interpretation of these invaluable
compositions still remain, which the friends of revelation, who
are qualified for the undertaking, should endeavour to correct.
The author flatters himself, that, by rectifying the translation
in many places, and by offering interpretations different from
those commonly given, he hath successfully removed some of ths
former difficulties ; and m.akes no doubt, but, by the diligence
and skill of those who shajl succeed him, the difTiculties which
remain will, in time, receive a satisfactory solution. (See Essay
I. at the end.) The prejudice, therefore, which is taken up by
many, in the present age, that such writings on the Scriptures as
may yet be published, can contain nothing of moment, but what
hath been advanced before, is groundless, and of most pernicious
consequence, as it puts a stop to all farther enquiry. The
Scriptures being not yet fully understood, they ought to be
diligently searched, that the treasures of divine knowledge
W'hich lie hid in them, may be brought to light. What the
author hath said or insinuated in this preface, concerning the
things he hathdone for the explanation of the Apostolical Epistles,
hath been said, perhaps, with too much confidence. But as he
is perfectly sensible that his opinion of his own work will have
no influence on the judgment of the public, the things which
he hath said can only be meant to draw the attentiori of the
learned, to v/hom it belongs to determine, whether he hath
executed the several parts of his plan in the manner proposed
by him ; and whether his discoveries, if he hath made any,
ought to be approved and received, or disapproved and re-
jected. To their examination, therefore, he submits the whole,
and waits for their decision with respect. In the mean time,
he commits his performance to God, in whose hand all things
are ; with fervent prayers, that he would be pleased to make^
it subservient to his ov/n glory, and to the good of his church.
And if, in any degree, it contributes to promote these great
ends, he will rest contented, as having received an ample re*
ward.

PRELIMINARY

PRELIMINARY ESSAYS.

ESSAY I.

Of the Commission given hy Chrut to his Apostles ; and of the power
hij luhlch he fitted them for executing that Commission : And of

the nature and authority of their luritings,

npHE Lord Jesus before his death spake in this manner to his
"*• apostles, John xvi. 12. ][ have yet many things to say to you,
hut ye cannot bear them noiv, 13. Hoiubeity *when the Spirit of
truth is come, he ivill guide you into all truth. From this it is e-
vident, that while on earth, Jesus did not declare the whole
doctrines of the gospel, but left them to be revealed by the
Holy Ghost, to the persons who, after his departure, were to
make them known to the world. In this method of revealing
the gospel, there was both dignity and propriety. For the Son
of God came from heaven, not to make the gospel revelation,
but to be tlie subject of it, by doing and suffering all that was
necessary to procure the salvation of mankind.

But, although it was nor our Lord's intention to make a
complete revelation of the gospel in person, he occasionally de-
livered many of its doctrines and precepts in the hearing of his
follov,'ers, that, when the persons commissioned by him to
preach the gospel in its full extent, executed their commission,
the world, by observing the perfect conformity of their doc-
trine with his, might entertain no doubt of their authority and
inspiration, in those farther discoveries which they made, con-
cerning the matters of which Christ himself had spoken nothing.

The Son of Gody in prosecution of the purpose for which he
took on him the human nature, came to John at Jordan, and
was baptized. To this rite he submitted, not as it was the bap-
tism of repentance, for he was perfectly free from sin, but as
it prefigured his dying and rising again from the dead, and be-
cause he was, on that occasion, to be declared God's beloved
Son by a voice from heaven, and by the descent of the Holy
Ghost upon him, in the view of the multitudes who were as-
sembled to John's baptism.

Having received these miraculous attestations, Jesus began
his ministry ; and from that time forth shewed himself to Isra-
el as their long-expected deliverer, and, in the hearing of the
people, spake many discourses, in which h« corrected the errors

of

46 PRELIMINARY ESSAYS. ' Ess. 1.

of the Jewish teachers, and explained many of the doctrines and
precepts of true religion. And while he thus employed him-
self, he confirmed his doctrine, and proved himself to be the
Son of God, by working great miracles in all parts of Judea,
and even in Jerusalem itself. But the chiefs of the Jews, en-
vying his reputation with the people, laid hold on him, and con-
demning him for calling himself the Son e/" Go//, constrained
Pontius Pilate, the governor of Judea, to put him to death.
But whilst the Jews, with wicked hands, crucified Jesus, his
death, by the sovereign appointment of God, became an a-
tonement for the sin of the world. And, to wipe away the
stain which the Jews endeavoured to fix on Jesus as a de-
ceiver, by putting him to death, God raised him from the
dead on the third day, according to Christ's own prediction,
and thereby declared him, in the most illustrious manner, his
Son. After his resurrection, Jesus shewed himself alive to
many witnesses : and, having remained on earth forty days, a
sufficient time to prove the truth of his resurrection, he ascend-
ed into heaven, in the presence of his disciples, who were as-
sured by the attending angels, that he vi^ouid return from hea-
ven in like manner as they had seen him go away ; namely,
at the end of the world.

I. The illustrious display, just now described, which Jesus
made on earth of his glory, as the Son of God by his virtues, his
miracles, his sufferings, his resurrection, and his ascension, was
intended, not solely for the people before whom it was ex-
hibited, but for all mankind. And, therefore, that the know-
ledge of it might not be confined to the Jews, but spread
through the whole world, and continued in it to the end, Jesus,
in the beginning of his ministry, chose twelve of his disciples,
and ordained them to be with hiniy that they might hear all that
he should speak, and see all that he should do for the salva-
tion of mankind ; and that, as eye-witnesses of these things,
they might report them to the world, with every circumstance
of credibility. These witnesses, Jesus named apostles^ ox persons
sent forth by him, and appointed them to bear that name al-
ways, that when they published his history, bare witness to
his resurrection, and preached salvation to them who believ-
ed, all might be sensible that they acted by commission and
authority from him. And, to prevent any error that might
arise in the execution of this office, from the failure of their ,
memory, he made them the following promises : John xiv. 16.
I*Luill praij the Father y a?:d he shall give you another Comfort er^ that
he may abide with you for ever, 17. Even the Spirit of truth ; for
he diuelleth with you^ and shall be in you. 26. The Comforter^
lAjhich is the Holy Ghost ^ whom the Father will send in my name,
he shall teach you all things ^ and bring all things to your remem'

hrance^

Ess. L PRELIMINARY ESSAYS. 4T

brancey whatsoever I have said unto you: And John xvi. 13.
TVill guide you into ail truth : Besides bringing to your remem-
brance the things I have said to you, he will give you the
knowledge of the wliole gospel-scheme. And, because many
of the doctrines of the gospel were darkly revealed, and many
of the particulars of Christ's hfe were in diverse manners fore-
told in the writings of Moses and the prophets, Jesus ojjcned
the understanding of his apostles, that they might understand the
Scriptures ; Luke xxiv. 1 5.

Having in this manner educated and prepared the twelve^ Je-
sus, before his ascension, declared to them the purpose for
which he had called them to attend him during his ministry,
and explained to them their duty as apostles. Acts i. 8. Te
shall he witnesses unto me in Jerusalem^ and in all Judea^ arid in
Samaria, and unto the uttermost parts of the earth. Then gave
them their commission in the following words : Mark xvi. 15.
Go ye, therefore, and teach all nations. He that believeth and is hap--
tized shall be saved. But he that believeth not shall he damned. And
that the things which they should teach might gain entire cre-
dit, in addition to what he had promised formerly, (Luke xxi,
i5. Behold I will give you a mouth, and wisdom ^ which all your
adversaries shall not he able to gainsay nor -resist ; J. he now told
them, Luke xxiv. 29. Behold I send the promise of my Father
upon you. But tarry ye in the city of Jerusalem, until ye be en-
dowed with power from on high. And added, Mark xvi. 17.
These signs shall Jollow them that believe / in my 7iame shall they
cast out devils ; they shall speak with tiew tongues. 1 8. They shcdl
tale up serpents ; and if they d? ink any deadly thing, it shall not
hurt them. They shall lay hnnds on the sick, and they shall recover.
19. So, then, after the Lord had spoken unto them, he was receiveii
up into heaven, and sat on the right hand of God. Such was the
commission which Christ gave to his apostles, and such the
supernatural powers which he promised to bestow on them,
to fit them for executing it with success.

But one of the apostles, Judas by name, having fallen from
his office by transgression, the eleven judged it necessary to
supply his place ; and for that purpose chose Matthias by lot.
In this, however, they acted, not by the direction of the Holy
Ghost, for he was not yet given to them, but merely by the
dictates of human prudence, which, on that occasion, seem^j
to have carried them too far. No man, nor body of men what-
ever, could, by their desigiiatlon, confer an office, whose autho-
rity bound the consciences of all men, and whose duties could
not be performed without the gifts of inspiration and miracles.
To ordain an apostle belonged to Christ aione, who, with the
appointment, could also give the supernatural powers necessary
to the function. Some time, therefore, after the election of

Matthias,

4B PRELIMINARY ESSAYS. Ess. I.

Matthias, Jesus himself seems to have superseded it, by ap-
pointing another to be his apostle and witness in the place of
Judas. In the choice of tliis new apostle, Jesus had a view to
the conversion of the Gentiles ; which, of all the services al-
lotted to the apostles, was the most dangerous and difficult.
For the person engaged in that work had to contend with the
heathen priests, whose office and gains being annihilated by
the spfeading of the gospel, it was to be expected that they
would oppose its preachers with an extreme rage. He had to
contend, likewise, with the unbelieving Jews living in the
heathen countries, who would not fail to inflame the idolatrous
multitude against any one who should preach salvation to the
Gentiles, without requiring them to obey the law of Moses.
The philosophers too were to be encountered, who, no doubt,
after their manner, would endeavour to overthrow the gospel
by argument j v/hilst the magistrates and priests laboured to
destroy it, by persecuting its preachers and abettors. The
difficulty and danger of preaching to the Gentiles being so
great, the person who engaged in it certainly needed an un-
common strength of mind, a great degree of religious zeal, a
courage superior to every danger, and a patience of labour
and suffering not to be exhausted, together with m.uch pru-
dence, to enable him to avoid giving just offence to unbelievers.
Besides these natural talenrs, education and literature were ne-
cessary in the person who attempted to convert the Gentiles,
that he might acquit himself with propriety, when called before
kings and magistrates, and men of learning. All these talents
and advantages Saul of Tarsus possessed in an eminent degree :
and being a violent persecutor of the Christians, his testimony
to the resurrection of Jesus would have the greater weight
when he became a preacher of the gospel. Him, therefore,
the Lord Jesus determined to make his apostls in the room of
Judas : and, for that purpose, he appeared to him from heaven,
as he journeyed to Damascus, to persecute his disciples. And
having convinced him of the truth of his resurrection, by thu^
appearing to him in person, he commissioned him to preach
his resurrection to the Gentiles, together with the doctrines of
the gospel, which were to be made known to him afterwards
by revelation : saying to him, Acts xxvi. 16. I have appeared
ij thee for this purpose, to make thee a minister and a ivitness, both
cf these things ivhich thou hast seen^ a?td of those things in the ivhich
lijuill appear unto thee ; 17. Delivering thee from the people^ and
from the Gentiles ^ unio lulwm noiv I send thee ; 1 8. To open their
eyeSi and to turn them from darknesfy &c. Such was the com-
mission v/hich Jesus in person gave to Saul of Tarsus, who
afterwards was called Paul ; so that, although he had not at-
leaded Jesus during his ministry, he was, in respect both of

hii

Ess. 1. PRELIMINARY ESSAYS. 49

his election to the office and of his fitness for it, rightly num-
bered with the apostles.

II. The apostles being ordered to tarry in Jerusalem till
they were endowed with power from on high, they obeyed
their master's command : and, on the tenth day after his as-
cension, which was the day of Pentecost, happening to be as-
sembled in one place, with other disciples, to the number of
about an hundred and twenty, Acts, ii. 2. Suddenly there
came a sound from heaven as of a mightij rushing ivi/id, and it
filed all the house where thy were sitting, 3. And there appeared
unto them cloven tongues^ like as of fire, and it sat upon each of them :
4. And they ivere all filled ivith the Holy Ghost, and began t»
speak with other tongues, as the Spirit gave them utt-erance. The
Spirit manifested his presence with the disciples, by enabling
them to speak fluently a variety of foreign languages, of which,
till then, they were utterly ignorant. By this, his first gift,
the Holy Ghost prepared our Lord's witnesses to preach his
suiTerings and resurrection to all nations, agreeably to their
commission, without being obliged to wait till they learnt to
speak the languages of the nations to whom they were sent.
By this gift, likewise, the disciples were enabled immediately
to publish those farther revelations of the gospel doctrine
which the Spirit was afterwards to make to them, according
to Christ's promise.

Although on the memorable occasion above mentioned, all
the hundred and twenty disciples were filled with the Holy
Ghost, his gifts were bestowed more abundantly on th^ apostles,
who had accompanied Jesus during his ministry on earth, and
who were made his witnesses, for the purpose of testifying his
sutFerings and resurrection, and of preaching the gospel to all
nations. These, by their coannission and illumination, being
authorised to direct the religious faith and practice of mankind,
it was of great importance to the world to know, with certainty,
who they were to whom that high honour belonged. To give
us, therefore, full assurance in this matter, three of the writers
of our Lord's history, by the direction of the Spirit, hav^e not
only recorded his election of the twelve to the apostolic office,
but each hath given a separate catalogue of their names and
designations.

It is to be remarked, however, that, notwithstanding thi high-
est measures of inspiration and miraculous powers were be-
stowed on the apostles, they did not all possess these gifts in
an equal degree. This v/e learn from Peter, one of the number,
who tells us, 2 Peter iii. 15. that Paul wrote his epistles according
to the wisdom given to him. This Paul likev/ise has insinuated,
by calling Peter, James and John, pillars, Gal. ii. 9. and chief -
apostles, 2 Cor, :ci. 5. xii. il. Add, that if all the apostles po5-

YoL. L G

50 PRELIMINARY ESSAYS. Egs. 1.

sessed the gifts of inspiration and miracles in an equal degree,
it will be difficult to understand how it has happened that only
six of the twelve have written the revelations which were made
to them, and that, while the preaching and miracles of those
who are called chief apostles^ are recorded by Luke, in his his-
tory of the Acts^ nothing is said of the preaching and miracles
of the rest ; which is the more remarkable, as the miracles and
preaching of seme of the inferior m.inisters of the word, such
as Stephen and Philipy are there particularly related. The
apostles, it would seem, had different parts assigned tb them by
Christ, and were qualified, each for his own work, by such a
measure of illumination and miraculous power as was requisite
to it. May we not therefore suppose that the work allotted to
the apostles, wiio have left nothing in writing concerning our
■ religion, was to bear witness to that display which their master
made of his own character as the Son of God, by his miracles
and resurrection ; and to publish to the world those revela-
tions of the gospel doctrine which Were made to them in
common with the other apostles ? So that, being favoured with
no peculiar revelation, which merited to be committed to writ-
ing, they discharged the apostolical office both honourably and
usefully, when they employed themselves in testifying to the
'vorld Christ's resurrection, together with the things they had
heard him speak, and seen him do, while they attended on
him : especially if, as tradition informs us, they sealed their
testimony concerning these matters with their blood.

The apostles having received their commission to preach the
Ti-cspel to all nations, and, being furnished with inspiration and
miraculous powers for that purpose, went forth and published
the things which concern the Lord Jesus, first in Judea, and
afterwards among the Gentiles : and, by the miracles which
they wrought, persuaded great multitudes, both of the Jews and
of the Gentiles, to believe the gospel, and openly to profess
themselves Christ's disciples, notwithstanding by so doing they
exposed themselves to sufferings and to death. It is evident,
therefore, that the world is indebted to ihe apcrstles for the
complete knowledge of the gospel scheme. Yet that praise is
due to them only in a subordinate degree \ for the Spirit, who
revealed the gospel to the apostles, and enabled them to confirm
?t by «\iracles, received the whole from Christ. He therefore is
the light of the world, and the Spirit who inspired the apostles
shone on them with a light boi^-rowed from him. So Christ him.-
self hath told us, John xvi. 13. When the Spirit of truth is come,
he luill guide y:u into all truth ; for he shall net speak of himself^ hut
luhatsoever he shall hear, that he shall speak, and he ivill shew yott
things to come. J 4'. He shall gkrify me ; for he shall receive of
^niney and sliall shew it unto you, 15. All things tht ihe Father'

hath -

Ess. 1. PRELIMINARY ESSAYS. 5i

hath are mine ; therefore ^ said /, that he shall take of rnviey and shall
shew it unto you.

But here it must be remembered, to the honour of the apostle
Paul, that bemg made an apostle for the purpose of converting
the idolatrous Gentiles, he laboured in that department more
abundantly than all the other apostles. After having the gospel
revealed to him by Christ, (Gal. i. 12.) and after receiving the
power of working miracles, and of conferring mir:t'culous gifts
6n thenfi who should believe, (2 Cor xii. 12, 13.) he first
preached in Damascus, then went to J; rusalem, where he was
introduced to Peter and Jnmes. But the Jews in that city,
who were enraged against him for deserting their party, en-
deavoured to kill him, the brethren sent him away to Cilicia,
his native country. From that time forth, St Paul spent the
greatest part of his life among the Gentiles, vlsitmg one country
after another with such unremitting diligence, that, at the time
he wrote his Epistle to the Rom.ins, (ch. xv. 19,) from Jerusa-
lemj and round about as far as Illi/ricum^ he had fully preached the
gospel of Christ . But, in the co.urse of his labours, having met
with great opposition, the Lord Jesus appeared to him on dif-
ferent occasions, to encourage him in his work \ and in parti-
cular caught him up into the third heaven. . So that, not only
in respect of his election to the apostolic office, but in respect
of the gifts and endowments bestowed on him, to fit him for
]that office, and of the success of his labours in it, St Paul was
not inferior to the very chiefest apostles, as he himself affirms,
I may add, that, by the abundance of the revelations that were
given him, he excelled the other apostles as much as he ex-
ceeded them in genius and learning. He did. not, it is true,
attend our Lord during his ministry ; yet he had so complete
a knowledge of all his transactions given him by revelation,
that, in his Epistles, most of which were written before the
Evangelists published their histories, he has alluded to many of
the particulars which they have mentioned. Nay, in his dis-
course to the elders of Ephesus, he has preserved a remarkable
saying of our Lord's, which none of the Evangelists have re-
corded. Upon the whole, no reasonable person can entertain
the least doubt of St Paul's title to the apostleship. As little
can there be any doubt concerning that high degree of illumina^
tion and miraculous power which was bestowed on him to ren-
der his ministry successful.

IIL Because the author of the Christian religion left nothing
in writing for the instruction of the world, the apostles and
others, who were eve-witnesses of his virtues, his miracles, his'
sufferings, his resurrection and ascension, and who heard his di-
vine discourses, besides preaching these things to all nations,
have taken care that the knowledge of them should not be lefe-

2 tt

5^ PRELIMINARY ESSAYS. Ess. J.

10 the uncertainty of a vague tradition, handed down from age
to age. Four of these witnesses (who, I doubt not, were
of the number of th^ hundred and twenty on w^hom the
Holy Ghost fell at the first) wrote, under the direction of the
Spirit, histories of Christ's ministry, to which the name of
gospels hath been given 5 being the same which are in our pos-
session at this day. In these excellent writings, every thing
relating to the Lord lesus is set forth in a plain, unadorned nar-
ration, which bears the clearest marks of authenticity. And
because their master's character as the Son cf God W2is most il-
Itistriously displayed in the conclusion of his ministry, when he
was arraigned before the highest court of Judicature in Judea,
for calling himself the Son of God, and was put to death as a:
blasphemer for so doing, these historians are far more full in
their accounts of that period than of any other part cf his his-
tory. In like manner, that the revelation of the gospel doctrines
which was made to the apostles by the Spirit, and which they
delivered to the world in their discourses and conversation?,
might not be left to the uncertainty of tradition, but be pre-
served uncorrupted to the end of time^ the Holy Ghost moved
certain of these divinely inspired teachers to commit their doc-
trines to writing, in epistles, some ef which they addressed to
particular churches, others to particular persons, and othere
to believers in general ; all which are still in our possession.
And that nothing might be wanting to the edification of the
faithful, and to the conversion of unbelievers, Luke, the writer
of one of the gospels,, hath also written an history of the apos-
tles, which he hath entitled their Acts ; in which the discourses
they delivered, and the great miracles they wrought for the
confirmation of the gospel, not only in Judea, bat in the different
provinces of the Roman empire wheTe they travelled, are
faithfully narrated, in the same history we have an account
of the opposition which the apostles met with, especially from
the Jews, and of the evils which the preaching of the gospel
brought on them, and of their founding numerous churches in
the chief cities of the most civilized provinces of the Roman
empire. And as, in the course of his narration, Luke hath
mentioned many particulars relating to the natural and political
state of the countries, which are the scene of his history, and to
the persons who governed tliem at that time, the accuracy of
his narration, even in the minutest circumstances, is a striking
proof cf the truth cf his history, and of the author's being, what
he calls himself, an eye-witness of many of the tranji.ictions
which he hath recorded. So that,, in my opinion, all antiquity
cannot furnish a narrative, of the same length, in which there
are as many internal marks of authenticity, as in Luke's history
of the Acts of the apostles.

Seeing

Ess. 1. PRELIMINARY ESSAYS. 53

Seeing then, in the four Gospels^ and in the Ads-, we have
the history of our Lord's minibtry, and of the spreading of
the gospel in the first age, written by inspiration *, and seeing,
in the apostolical epistles, the doctrines and precepts of our
religion are set forth by the like inspirations ; these writings
ought to be highly esteemed by all Christians, as the rule of
their faith and manners ; and no doctrine ought to be received
as an article of faith, nor any precept acknowledged as obliga-
tory, but what is contained in these writings. With respect,
hovi-ever, to the Gospels^ and the Acts of the Apostles^ let it be
remarked, that, while the greatest regard is due to them, es-
pecially to the Gospels, because they contain the words ot
Christ himself, we are not in them to look for a full account
of the gospel scheme. Their professed design is to give, not
a complete delineation of our religion, but the history of its
founder^ and of that illustrious display which he made of his
glory as the Son of God and Saviour of the world, together with
an accountof the spreading of the gospel after our Lord's ascen-
sion. The gospel doctrine is to be found complete only in
th-e Epistles, where it is exhibited with great accuracy by the
apostles, to whom the Holy Ghost revealed it, as Christ had
promised.

I have said that Paul excelled his brethren apostles, by reason
of the abundance of the revelations that were given to hira.
By this, however, I do not mean, that his discourses and writ-
ings are superior to theirs in point of authority. The other
apostles, indeed, have not entered so deep into the Christian
scheme as he hath done ; yet, in what they have written, be^
ing guided by the same Spirit which inspired him, their de-
clarations and decisions, so far as they go, are of equal au-
thority with his. Nevertheless it must be remembered, that it
is St Paul chiefly, who, in his Epistles, as shall be shewn im^
mediately, hath explained the gospel oeconomy in its full ex-^
tent, hath shewn its connection with the former dispensations,
and hath defended it against the objections by which infidels,
both in ancient and modern times, have endeavoured to over-
throw it.

In confirmation of this account of the superior illumination
of the apostle Paul, I now observe, that the greatness of the
mercy of God, as extending to all mankind, was made known
to him before it was discovered to the other apostles -y namely,
in the commission which he received at his conversion, to
preach to the Gentiles the good news of salvation through
faith, that they might receive forgiveness of siuy and inheritance
among them tlmt are sanctified hy faith, Acts xxvi. 18. So that
he was the first of the apostles, who, by Christ's command,
declared that faith, and not circumcision^ was necessary to the

salvation

S4i PRELIMINARY ESSAYS. Ess. 1.

salvation of the idolatrous Gentiles. And as St Paul early
communicated to his brethren apostles the gospel which he
preached among the Gentiles, (Gal. ii. 2.) it seems to have
been by him that Christ first made known to the other apostles
the extent of the divine mercy to mankind. For that the a-
postles, besides discovering to each other the revelations
which they received, read each others writings, is plain from
the character which Peter hath given of Paul's Epistles, 2 Pet.
iii. 15, 16.

It is St Paul who hath informed us, that sin and death were
permitted to enter intathe world, and pass through to all men,
by the disobedience of one man ; because God determined,
by the obedience of a greater man, to bestow resurrection from
the dead on all m.en, and to give all an opportunity of ob-
taining righteousness and life under a more gracious cove-
nant than the former, procured for them by the merit of that:
obedience.

It is St Paul who, in his learned Epistle to the Hebrews, hath
largely explained and proved the priesthood and intercession of
Christ, and hath shewn that his death is considered by God as a
sacrifice for sin ; not in a metaphorical sense, and in accommo-
dation to the prejudices of mankind, but on account of its real
efficacy in procuring pardon for penitent's : that Christ was
constituted a priest by the oath of God v that all the priests and
sacfifices that have been in the world, but especially the Levitical
priests and sacrifices, were emblems of the priesthood, sacrifice,
and intercession af Christ : and, that sacrifice was instituted ori-
ginally to preserve the memory of the revelation which God
made at the fall, concerning the salvation of mankind through
the death of his Son, after he should become the seed of the
woman. .

It is this great apostle who hatli most fully explained the
doctrine of Justification ,• and shewn, that it consists in our being
delivered from death, and in our obtaining eternal life, through
the obedience of Christ : that no sinner can obtain this justifi-
cation meritoriously through works of law : that though faith is
required as the condition thereof, justification is still the free gift
of God, through Jesus Christ -, because no works which men
can perform, not even the work of faith itself, hath any merit
with God to procure pardon for those who have sinned : that
this method of justification having been established at the fall,
is the way in which mankind, from the beginning to the end of
time, are justified : and that, as such, it is attested both by the
law and by the prophets.

It is St Paul who, by often discoursing of the justification of
Abraham, hath shewn the true nature of the fahh which justi-
fies sinners ; that it consists in a strong desire to know, and

in

Ess. 1. PRELIMINARY ESSAYS. 55

in a sincere disposition to do, the will of God : that it leads (he
believer implicitly to obey the will of God when made known :
and that even the heathens are capable of attaining this kind of
tailh, and of being saved through Christ. Also, it is this A-
postle, who, by penetrating into the depth of the meaning of
ihe covenant with Abraham, hath discovered the nature and
greatness of those rewards, which God taught mankind, even in
the first ages, to expect from his goodness ; and who hath
..shewn that the Gospel, in its chief articles, was preached to
Abraham and to the Jews ; nay, preached to the antediluvians,
in the promise that the seed of the woman should bruise the
head of the serpent. So that the gospel is not a revelation of
a new method of justification, but a more full publication of
the method of justification mercifully established by God fo?-
all mankind from the very beginning.

It is the Apostle Paul chiefly, who, by proving the principal
doctrines of the Gospel from the writings of Moses and the
prophets, hath shewn, that the same God who spake to the
fathers by the prophets, did, in the last days of the Mosaic dis-
pensation, speak to all mankind by his Son : that the various
dispensations of i'eligion, under which mankind have been
placed, are ail parts of one great scheme, formed by God for
saving penitent sinners : and, in particular, that there is an in-
timate connection between the Jewish and the Christian reve-
lations ; that the former was a preparation for the latter ; con-
sequently, those writers shew great ignorance of the divine dis-
pensations, who, on account of the objections to which the law
of Moses, as a rule of justification, is liable, and on account of
the obscurity of the ancient prophecies, wish to disjoin the
Jewish and Christian revelations. But all who make this at-
tempt, do it in opposition to the testimony of Jesus himself,
who commanded the Jews to search their own Scriptures, be-
cause t/iei/ are they which testify of him, (John v. 39.) who, in
his conversation with the disciples on the road to Emmaus, be'
ginning at Moses and all the prophets , expounded unto them , from all
the Scriptures y the things concer?iing himself (Luke xxiv, 27.) and
who told them ver. 44?. That all things must be fulfilledy which
were written in the law of Moses, and in the prophets, and in the
P-salms, concerning him. The attempt is made in opposition al-
so to the testimony of the apostle Peter, who, speaking to Cor-
nelius of Christ, said, To him give all the prophets witness, that,
through hii name, whosoever believeth in him shall receive remission
cf sins ; Acts x. 43. The Jewish and Christian revelations,
therefore are so closely connected, that if the former is remov-
ed as false, the latter must, of necessity fall to the ground.

It is the apostle of the Gentiles, who hath set the Sinaitic
covenant, or law of Moses ^ in a proper light, by shewing, that it

waig

56 PRELIMINARY ESSAYS. Ess. I.

was no method of justification, even to the Jews, but merely
their national law, delivered to them by God, not as governor
cf the universe, but as king in Israel, who had separated them
from the rest of mankind, and placed them in Canaan under
his own immediate government, as a nation, for the purpose of
■ preserving his oracles and worship, amidst that universal cor-
ruption which had overspread the earth. Accordingly, this
apostle hath proved, that, seeing the Jaw of Moses contained
a, more perfect account of the duties of morality, and of the
demerit of sin, than is to be found in any other national law,
instead of justifying, it condemned the Je^ys by its curse j es-
pecially as it prescribed no sacrifice of any real efficacy to cleanse
the consciences of sinners, nor promised them pardon in any
method whatsoever : and that, by the rigour of its curse, the
law of Moses laid the Jews under the necessity of seeking justi-
fication from the mercy of God through faith, according to the
tenor of the covenant with Abraham, which was the gospel and
religion of the Jews. Thus, by the lights whjch §t Paul hath
held up to us, the impious railings of the Manichj^ans against
the law of Moses, and against the God of the Jews, the author
of that law, on the supposition that it was a rule of justification
are seen to be without foundation ; as are the objections like.*
wise which modern deists have urged against the Mosaic reve-
lation, on account of God's dealings with the Israelites.

It is St Paul who hath most largely discoursed concerning the
transcendant greatness of the Son of God, above angels and all
created beings whatever ; and who hath shewn, that, as the
reward of his humiliation and death in the human nature, he
hath, in that nature^ obtained the government of the world,
for the good of his church, and will hold that government till
he hath put down the usurped dominion which the apostate
angels have so long endeavoured to maintain, in opposition to
the righteous government of God : that, as the last exercise of
his kingly power, Christ will raise the dead, and judge the
world, ana render to every one according to his deeds j and
that, when all the enemies of God and goodness are thus ut*
terly subdued, the Son will deliver up the kingdom to the Fa.
ther, that God may be over all in all places.

It is this great apostle who hath made known to us many
cf the circumstances and consequences of the general judgment
not mentioned by the other apostles. For, besides repeating
what Christ himself declared, That he will return a second
time to this earth, surrounded with the glory of his Father, and
attended by a great host of angels j that he will call all the dead
forth from their graves ; and that, by his sentence as judge, he
will fix the doom of all mankind irreversibly, this apostle hath
tayght us the following interesting particulars. That the last

generation

Ess. i. PRELIMINARY ESSAYS. Bl

generation of men shall not die, but that, in a moment, in the
twinkling of an eye, Christ will change such of the righteous
as are alive upon the earth at his coming. And having said
nothing of Christ's changing the wicked, the apostle hath led
us to believe that no change shall pass on them ; consequently
that the discrimination of the righteous from the wicked will
be made by the difference of the body in which the one and the
other shall appear before the tribunal ; and that no particular
inquiry into the actions of individuals will be needed to deter-
mine their different characters. The character of each v/ill be
shewn to all, by the nature of the body in which he appears to
receive his sentence. The same apostle hath taught us, that,
after sentence is pronounced upon all men, according to their
true characters, thus visibly manifested, the righteous shall be
caught up in clouds, to join the Lord in the air ; so that the
wicked, being left behind on the earth, it follows, that they are
%p perish in the flames of the general conflagration. He farther
informs us, that the righteous, having joined the Lord in the
air, shall accompany him in his return to heaven, and there live
in an embodied state, with God, and Christ, and the angels, to
all eternity.

It is St Paul who hath given us the completest account of
the spiritual gifts, which were bestowed in such plenty and va-
riety on the flrst Christians, for the confirmation of the gos-
pel. Nay, the form which the Christian visible church has
taken under the government of Christ, is owing, in a great
measure, to the directions Contained in his writings. Not to
mention the different offices of the gospel-miiiistry, toge-
ther with the duties and privileges belonging to these offices,
have all been established in consequence of his appointment.

Finally, it is St Paul who, in his first Epistle to the Thessa-
lonians, hath given us a formal proof of the divine original of
the gospel 5 which, though it was originally designed for the
learned Greeks of that age, hath been of the greatest use ever
since, in confirming believers in their most holy faith, and
stopping the mouths of adversaries.

The foregoing account of the matters contained in the writ-
ings of the apostle Paul, shews, that whilst the inspired Epis-
tles of the other apostles deserve to be read with the utmost
attention, on ac.ountof the explications of particular doctrines
and facts which they contain, and of the excellent precepts of
piety and morality with which they abound, the Epistles of
Paul must be regarded as the grand repository, in which thfe
whole of the gospel- doctrine is lodged, and from which the
knowledge of it can be drawn with the greatest advantage.
And, therefore, all who wish to understand true Christianity*,
ought to study the Epistles of this great apostle with the utmost
•are. In them, indeed, they will meet with things hard to be

Tol, I. H understood.

S8 PRELIMINARY ESSAYS. Ess. I.

understood. But that circumstance, instead of discouraging,
ought rather to make them more diligent in their endeavours
to understand his writings ; as they contain information from
God himself concerning matters which are of the utmost im-
portance to their temporal and eternal welfare. It is true, the
ministers of religion, whose office it is to instruct others, are
under more peculiar obligations to study the Scriptures with
unremitting assiduity ; nevertheless, others, whose leisure,
learning, and genius, qualify them for the work, are not ex-
empted from that obligation. — In former times, by the cruel
persecution and obloquy which followed those who, in matters
of religion, happened to go out of the beaten track, men of li-
beral minds were hindered from searching the Scriptures, or,,
at least, from publishing what they found in them contrary to
the received opinions. But the darkness of bigotry is passing
away, and the hght of truth is beginning to shine. Men have
acquired more just notions of the rights of conscience; and
the fetters in which the understandings of Christians, for so
many ages, have been held bound, by the^decrees of councils, and
the estabhshment of creeds, are begun to be broken •, so that
the candid may now modestly propose the result of their in-
quiries into the word of God, without incurring either danger
or blame. If, therefore, proper attention is paid to such pub-
lications as are designed for the illustration of the Scriptures,
it is to be hoped that, in the progress of ages, the united efforts
of many will dispel the obscurity which hath so long rendered
some passages of Scripture hard to be understood ; and the
matters of fact above human comprehension really made known
in the word of God, being separated from those which have
been obtruded on it by ignorant or by worldly men, genuine
Christianity will, at last, shine forth in its native splendor.
And thus the objections raised against the gospel vanishing, it
will, at length, be generally received, and acquire its proper in-
fluence on the minds and manners of mankind.

By attending to the various undoubted facts set forth in the
foregoing Essay, every Christian must be sensible of the divine
authority of all the books of the New Testament ; and, by form-
ing a proper judgment of the purpose for which each of these
books was written, he may easily learn the use he is to make
of these divinely inspired writings.

ESSAY II.

Of the Use zvliich the Churches were to make of the Apostlts Epis-
tles ; and of the Method in which these Writings were published
and preserved.

FORMERLY, books being of such value that none but the
rich were able to purchase them, the common people were

seldom

Ess. 2. PRELIMINARY ESSAYS. 59

seldom taught to read In any country •, and having no teachers
given them by the pubHc, they were generally grossly ignorant
of moral and religious truths. The vulgar, however, of the
Jewish nation were better instructed. For Moses, having or-
dered his law to be read to the people, at the end of every seven
years, during the feast of tabernacles, in the year of release,
(Deut. xxxi. 10, 11.), the knowledge of the doctrines contained
in his writings was, by that institution, universally diffused
among the Jews. Besides, it gave rise to the reading of the
law and the prophets in their synagogues. For, in whatever
part of the world the Jews resided, they assembled themselves
every Sabbath for the worshipping of God, and for the reading
of their sacred writings. Now, the Christian churches being
destined for the same purposes of v/orshipping God, and dif-
fusing the knowledge of religion among the people, it was na-
tural, in forming them, to imitate the model, and follow the
rules of the synagogue. And therefore, seeing the readinrr of
the Jewish Scriptures always made a part of the synagogue
service, it cannot be doubted that the same was practised in the
church from the very beginning, especially as the disciples of
Christ, equally with the disciples of Moses, acknowledged the
divine inspiration of these Scriptures, and had been ordered, by
their master, to search them, as testifying of him. Besides,
till the apostles and evangelists published their writing?^, the
Jewish Scriptures were the only guide to which the disciples of
Christ could have recourse for their instruction. But, after
the Spirit of God had inspired the evangelists to write their
histories of Christ's ministry, and the apostles to commit their
doctrines and precepts to writing, their gospels and epistles be-
came a more direct rule of faith and practice to the brethren,
than even the Jewish Scriptures themselves ; for which reason
it was fit that they should be statedly read in the public assem-
bhes, to teach the brethren more perfectly the things wherein
they had been instructed. And, to introduce that practice, St
Paul, in the conclusion of his first epistle to the Thessalonians,
(which is gener/ally supposed to have been the first of his in-
spired writings,) laid the presidents and pastors of that church
under an oath to cause it to be read to all the holij brethren^ ch. v.
5i7. : that is to say, being conscious of his own inspiration, he
required the Thessalo-aians to put his writings on a level with
the writings of the Jewish prophets, by reading them in their
public assemblies for worship, and by regarding them as the
infallible rule of their faith and practice. For the same pur-
pose, John (Rev. i. 3.) declared him blessed who readethy and
them who hear the words of his prophecy.

The Thessalonian presidents and pastors being adjured by
the apostle Paul to cause his epistle to be read to all the hreth"

2 ren^

ee PRELIMINARY ESSAYS. Ess. %,

ren, It was to be read not only to th^iu in Thessalonica, but
to the brethren of all the towns and cities ot the province of
Macedonia j and particularly to the brethren of Beraea and
Philippi, and of every place in their neighbourhood where
churches were planted. For that St Pjul did not intend his
epistles merely for the cnurches to which they were first sent,
but for general use, appears from the inscriptions of severed of
them. Thus the epistle to the Galatians is directed, To th$
churches of Galatia ; and the second epistle to tl}e Crinthians,
To the church of God, which is at Corinth ^ %viih all the saints which
are in all Achaia. Nay, the first epistle to the same church
hath even a more general insc^tprion, being directed not onlyf
To the church (it Corinth y but To all them who in every place edit,
upon the name of Jesus Christ.

- But while the churches, to which the apostle sent his letters,
were directed by the inscriptions to circulate them as widely as
possible, he did not mean, by these inscriptions, nor by his ad-
juration of the Thessalonian pastors, that the autographs of hi^
letters were to be sent to all who had an interest in them.
These divinely inspired compositions, authenticated by the sa-
lutation in the apostle*s own hand writing, were too valuable to
be used in that manner. But his meaning was, that correct
copies of his letters should be sent to the neighbouring churches,
to remain with them for their own use, and to be transcribed
by them, and circulated as widely as possible. The direction
to the Colossians, iv. 16. When this epistle hath been read by
yoUi cause tJhat it be read also in the church of the Lac dice ansy is cer-
tainly to be understood in the manner I have explained. The
apostle adds, and that ye likewise read the epistle from Laodicea.
The Laodiceans, it seems, had been directed to send to the Co-
lossians a copy of some letter written by the apostle, which
they had received : probably the letter which he had lately sent
to the Ephesians : for that epistle is inscribed, not only To ths
saints which are at Ephesus^ but also To the faithful in Christ Je-
sus, This inscription, therefore, like that of the epistle to the
Corinthians, implied that the Ephesian brethren were to send
copies of their letter to the neighbouring churches, and, among
the rest, to the church of the Laodiceans, with a particular
order to them to send a copy of it to the Colossians.

In the same manner, also, we may suppose the epistle to the
Galatians v,/as circulated. For the inscription, To the churches
of Galatia, implies, that the church in Galatia which received
this letter from the apostle's messenger, was to send a copy of
'it to the church that was nearest to them •, which church was
to circulate it in like manner : so that, being sent from one
c;hurch to another, it was no doubt communicated, in a short
lime, to all the churches of Galatia. In like manner, the

apostle

Ess. 2. PRELIMINARY ESSAYS. 01

apostle Peter's first epistle being inscribed, To the strangers of
the dispersion of Pontusy Galatiay Capvadociay Asia, and Bith^niaf
the person or church to which that letter was delivered by Sii-
vanus, (1 Pet. ch. v. 12.) was to communicate it to the brethreii
nearest at hand, to be copied and dispersed till it was fully cir-
culated among the faithful in the several countries mentioned
in the inscription, unless that service was performed by Silva-
nus himself. For it cannot be supposed that Peter would write
and send copies of such a long letter to all the churches in the
widely extended countries of Pontus, Galatia, Cappadocia, Asia,
and Bithynia. The like method, no doubt, was used for cir-
culating all the other catholic epistles.

The apostles, by the inscription of their letters, having signi-
iied their desire that they should be read publicly, not only in
the churches to which they were first sent, but in all the neigh-
bouring churches j and St Paul, in particular, having given ex-
press orders to that purpose, in his epistles to the Thessalonians
and Colossians, y/e have good reason to believe that their epis-
tles were read publicly and frequently in the churches to which,
they were inscribed, along with the Scriptures of the Old Tes-
jtament ; that copies of them were sent to every church v/hicli
had an imr/iediate interest ir) them : and that, when the gospeb
were published, they, in like manner, were read daily in the
churches ; and that copies of them also were quickly multi-
plied. To this respect the gospels were certainly entitled, not
only on account of their authors being apostles or evangelists,
but because the matters contained in them were of the greatest
utility, both for the instruction and for the consolation of the
brethr*en.

The epistles and gospels, being the authentic record in which
the whole doctrines, precepts, and promises of the gospel are
contained, we may believe that, although no injunction had
been given by the apostles respecting the communicaiiion of
their writings, the members of the churches, to which their
epistles and gospels were sent, moved by their own piety and
good sense, would be anxious to communicate them *, and
would not grudge either the expence of transcribing them, or
the trouble of sending them to all the churches with which they
had any connection. The persons likewise who were employed,
whether in transcribing, or in carrying these excellent writings
to the neighbouring churches, would take great delight in the
work J thinking themselves both usefully and honourably em-
ployed. Nay, I am persuaded that such of the brethren as
could afford the expence, and were capable of reading these
divinely inspired writings, would get them transcribed for their
pv/n use : so that copies of these books would be multiplied and
dispersed in a very short time. This accounts for St Paul's
• ' ^ epistles,

G2 PRELIMINARY ESSAYS. Ess. 2.

epistles, In particular, being so generally known, read, and ac-
knowledged by all Christians, in the very first age j as we learn
from Peter, who speaks of the epistles which his beloved brother
Paul had written to the persons to whom he himself wrote his
second epistle, chap. iii. 16. It seems, before Peter wrote that
letter, he had seen and read Paul's epistles to the Galatians, the
Ephesians, and the Colossians. He speaks also of alt Paulas
ether epistles ; from which some learned men have inferred, that
Paul, by that time, was dead, and that all his writings had come
to Peter's hands. Nay, Peter insinuates, that they were then
universally read and acknowledged as inspired writings : for he
tells us, the ignorant and unstable ivrested ihem^ as they did the
other scriptures also^ to their oiun destruction.

The writings of the apostles and evangelists being thus early
and widely dispersed among the disciples of Christ, I think it
cannot be doubted, that the persons who obtained copies of them,
regarding them as precious treasures of divine truth, preserved
them with the utmost care. We are morally certain, therefore,
that none of the inspired writings, either of the evangelists or
of the apostles, have been lost ; and, in particular, that the sus-
picion which some have entertained of the loss of certain epistles
of Paul, is destitute of probability. His inspired writings were
all sent to persons greatly interested in them, who, while they
preserved their own copies with the utmost care, were, no doubt,
very diligent in circulating transcripts from them among the
other churches ; so that, being widely dispersed, highly re-
spected, and much read, none of them, I think, could perish.
What puts this matter beyond doubt, is, that while all the sa-
cred books which now remain are often quoted by the most
ancient Christian writers, whose works have come down to
us, in none of them, nor in any other author whatever, is there
so much as a single quotation from any apostolical writing that
is not at present in our canon , nor the least hint from which
it can be gathered, that any apostolical writing ever existed,
which we do not at present possess.

Farther, as none of the apostolical writings have been lost,
so no material alteration hath taken place in any of those which
remain. For the autographs having, in all probability, been
long preserved with care, by the rulers of the churches to which
these writings were sent, if any material alteration, in particu-
lar copies, had ever been attempted, for the purpose of support-
ing heresy, the fraud must instantly have been detected, by
comparing the vitiated copies with the autographs. And even
after the autographs, by length of time, or by accident, were
lost, the consent of such a number of copies as might easily be
procured and compared in every country, was at all times suf-
ficient for establishing the genuine text, and for correcting

what-

Ess. 2. PRELIMINARY ESSAYS. 6^

whatever alteration might be made, whether through accident
or design. Nor is this all : the many disputes about articles of
faith which took place in the Christian church, almost from the
beginning, though productive of much mischief in other re-
spects, secured the Scriptures from all vitiation. For the dif-
ferent sects of Christians, constantly appealing to the sacred
oracles, in support of their particular opinions, each would take
care that their opponents quoted the Scriptures fairly and tran-
scribed them faithfully. And thus the different parties of
Christians, being checks on each other, every possibility of vi-
tiating the Scriptures was absolutely precluded.

With respect to the various readings of the books of the New
Testament, about which Deists have made such a noise, and
well disposed persons have expressed such fears, as if the sa-
cred text were thereby rendered uncertain, I may take upon me
to affirm that the clamour of the former, and the fears of the
latter, are without foundation. Before the invention of print-
ing there was no method of multiplying the copies of books,
but by transcribing them ; and the persons who followed that
business being liable, through carelessness, to transpose, omit,
and alter, not only letters, but words, and even whole sentences,
it is plain that the more frequently any book was transcribed,
the more numerous would the variations from the original text
be in the one that was last transcribed ; because, in the new
copy, besides the errors peculiar to the one from which it wa&
taken, there would be all those also which the transcriber him-
self might fall into through carelessness. If, therefore, the
MSS which remain of any ancient book are of a late date, and
few in*Viumber, the defects and errors of such a book will be
many, and the various readings few ; and as it is by the various
readings alone that the defects and errors of particular copies
can be redressed, the imperfections of that book will be with-
out remedy. Of this, Hesychius among the Greeks, and
Velleius Paterculus among the Latins, are striking examples ;
for as there is but one MS copy of each of these authors re-
maining, the numerous errors and defects found in theqi are past
all redress. Happily, this is not the case with the books of the
New Testament, of which there are more MSS of different
ages than of any other ancient writing. Wherefore, although,
by collating these MSS, different readings, to the amount of
many thousands, have appeared, the text instead of being ren-
dered uncertain thereby, hath been fixed with greater precision.
Because, with the help of sound criticism, learned men, from
the vast variety of readings, obtained by comparing different
copies, have been able to select, almost with certainty, those
readings which originally composed the sacred text. See Gen.
Pref. p. 37. note.

This,

^4 PRELIMINARY ESSAYS. fiss. SV

This, however, though great, is not the only advantage the
Scriptures have derived from the various readings found in th^
different MSS of the New Testament which have been collated.
For as these MSS were found, some of them in ^.gypt, others
of them in Europe, the distance of the places from whence they
have been brought give us, as Bently hath well remarked, the
fullest assurance that there never could be any collusion in aU
tering or interpolating one copy by another, nor all by any one
of them ; and that, however numerous these readings may be>
they have proceeded merely from the carelessness of transcrib-
ers, and by no means from bad design in any persons what-
ever. This important fact is set in the clearest light by the
pains which learned m.en have taken in collating all the anciient
translations of the Scriptures now remaining, and all the quo-
tations from the Scriptures found in the writings of the fathers,
even those which they made by memory, in order to mark the
minutest variations from the originals. For, although by thisi
means, the various readings have been increased to a prodigious
number, we find but a very few of them that make any material
alteration in the sense of tHe passages where they are found 5
Tind of those which give a different sense, it is easy for person^
{^killed in criticism to determine which is the genuine reading.
These facts, which are all well known, prove, in the strongest
manner, that the books of the New Testament have, from the
beginning, remained unadulterated, and that in the various
readings,. We have the genuine text of these books entire, or al-
most entire ; which is more than can be said of any other v/rit-
ing of equal antiquiryy of which the MSS are not so numerous,
nor the various readings in such abundance. See tlte note,
Fref. p. 37. last paragraph.

ESSAY III.

Of the ^pestle PauPs Bfyle and Manner of writing,

A LTHOUGH the sermons and epistles of the apostle Paul
"•*^ be much superior in sentiment to the finest orations and
treatises of the Greeks, many who are judges of elegant writing,
I doubt not, will pronounce them inferior, both in composi-
tion and style. The truth is, in forming his discourses, the
apostle, for the most part, neglected the rules of the Grecian
eloquence. He seldom begins with proposing his subject, or
with declaring the method in which he is to handle it. And
when he treats of more subjects than one in the same epistle,
he does not inform, us when he passes from one subject to
another, nor always point out the purpose for which his argu-
ments are introduced. Besides^ he makes little use of chose

rhetorical

Ess. 3. PRELIMINARY ESSAYS. 65

transitions, connections, and recapitulations whereby the learn-
ed Greeks beautifully displayed tlie method and coherence of
their discourses.

As the apostle did not follow the rules prescribed by the
Greek rhetoricians, in disposing the matter of his discourses, so
he hath not observed their precepts in the choice of his words,
the arrangement of his sentences, and the measure of his peri-
ods. That kind of speaking and writing which is more re-
markable for an artificial structure of Avords, and a laboured
smoothness of periods, than for truth of sentiment and justness
of reasoning, was called by the apostle the luisdom of speech^
\ Cor. i. 17. and the persuasive words of human wisdom,
1 Cor. ii. 4. and was utterly disclaimed by him, 1 Cor. ii. 1.
And 1, brethren^ ivJien I came to youy came not ivilh exceilencij of
speechy nor of luisdom^ declaring the testimsmj of God.

But v/hile the apostle, in the composition *and style of his
discourses, hath commonly avoided the showy embellishments,
and even some of the solid ornaments of the Grecian eloquence,
for reasons I shall afterwards mention, he hath made sufficient
amends for these defects, by the excellence of his sentiments,
the propriety of his method, the real coi-inection which subsists
in his discourses^ and the accuracy v/ith which he has express-
ed himself on every subject.

The transcendent excellence of the apostle Paul's sentiments,
it is presumed, no reader of true judgment will dispute. But
the method and connection of his writings, some, perhaps, miay
call in question; because, as I just now observed, he hath not
adopted the method of composition used by the elegant Greeks.
But, to remove this objection, and to illustrate, in the first
place, the apostle's method^ I observe, that, in his doctrinal epis-
tles especially, he always treats of some important article of
faith, which, though not form.ally proposed, is constantly in his
view, and is handled according to a preconceived plan, in
which his arguments, illustrations, and conclusions are ail pro-
perly arranged. This the intelligent reader will easily per-
ceive, if, in studying any particular epistle, he keeps the sub-
ject of it in his eye throughout. For thus, he will be sensible
that the things written ai^e all connected' with the subject in
hand, either as proofs of what immediately goes before, or as
illustrations of some proportion more remote ; or as infer-
ences from pretnises, sometimes expressed, and sometimes im-
plied •, or as answcTS to objections, which, in certain cases, are
not stated, perhaps because the persons addressed had cfcenc
heard them proposed. Nay, he will find that, on some occa-
sions, the apostle adapts his reasoning to the thoughts which-
he knew would, at that instant, arise in the mind of his read-
ers, and to the answers which he foresaw they would make to
his questions, though these answers are not expressed. In
Vol. I. I short,-

ee PRELIMINARY ESSAYS* Ess. S.

on a just view of Paul's epistles, it will be found, that all his
arguments are in point *, that whatever incidental matter is in-
troduced, contributes to the illustration of the principal sub-
ject ; that his conclus'ons are all well founded y and that the
whole is properly arranged.

Next, with respect to the connection of the reasoning in the
apostle's epistles, I acknowledge, that the want of those forms
of expression, by which the learned Greeks displayed the co-
herence and dependence of their discourses, has given to his
compositions a disjointed appearance. Nevertheless, there is a
close connection of the several parts of his epistles, established.
by the sense of what he hath written. Now, where there is a
real connection in the sense, the words and phrases invented by
rhetoricians for shewing it, become, in some measure, unneces-
sary. There is also, ii'i the apostle's epistles, an apparent con-
nection s-uggested by the introduction of a word or thought,
(see Rom. iv. 24, 25. Eph. i. 19, 20. 1 Thess. ii. 14-.) which
seemingly leads to what follows ; yet the real connection lies
more deep, in the relation of the tilings to each other, and to
the principal subject. These relations, however, would be more
obvious, if the Greek particles used by the apostle for coupling
his sentences and periods, instead of having always, or, for the
most part, the same meanings uniformly given them, as in our
English bibles, were diversified in the translation, according to
the true force which each particle derives from the place which
it holds in the discourse. Farther, through the frequent use of
that part of speech called the pariktple, there is a seeming con-
nection in the apostle's discourses, which is apt to mislead one
who is not acquainted with the idiom of the Greek language.
For, as the participle hath often a causal signification, by trans-
lating it literally, the subsequent clause appears to contain a
reason for what immediately goes before ; contrary, in many
instances, to the apostle's intention, who uses the participles,
after the example of other Greek writers, for any part of the
verb. Besides, by translating the apostle's participles literally,
his sentences and pt^riods are tacked to one another in such a
manner, that they have neither beginning nor ending. (Col. i.
10, 11, 12.) Wherefore, that the unlearned reader may not
npprehend a connection in the apostle's discourses different
from what really subsitts in them, and that the true coherence
and dependence of the several parts may appear, his participles
should be translated so as to represent the parts of the verb for
which they are put. If this were done, the apostle's sentences
;ind periods would stand forth in their just dimensions, and
their relation to the dlfFjrent parts of his discourse, as reasons
for what immediately precedes, or as illustrations of something
more remote, or as new arguments in support of the principal

proposition.

Ess. 3. PRELIMINARY ESSAYS. 67

proposition, would clearly appear •, and, by this means, the ge-
neral plan of his discourse would emerge from that obscurity
in which it lies hid in the present tran$lation.

But, in praising St Paul for handling his subjects methodi-
cally, and for connecting his discourses on these subjects by the
sense of what he hath written, rather than by the words, lest I
should be thought to ascribe to his compositions, qualities which
they do not possess, I mention his first epistle to the Thossa-
loniaiis, as an example and proof of all that I have said. For,
although the subject of that letter is not formally proposed, nor
the method declared in which it is handled, nor the scope of
the particular arguments pointed out, nor the objections men-
tioned to which answers are given, all these particulars are so
plainly implied in the meaning of the things written, that an
attentive reader can be at no loss to discern them. In the
same epistle, though no formal display of the coherence of
the sentiments be made, by introducing thi;m with the ar-
tiiicial couplings used by the elegant Greek writers, it does
not occasion any confusion; because the dependence of the
several p.irts implied in the sense sufxlciently supplies that
want.

Yet, after all I have said in vh:idication of the apostle, for
having neglected, in his epistles, the so much admired formality
of the Grecian eloquence, I should not think I had done him
justice on this head, if I did not call the reader's particular at-
tention to the nature of his \vritings. None of them are trea-
tises ; they are all letters to particular churches or persons ; some
of them written in answer to letters v/hich he had received.
Now, how essential soever a declared method and order in the
disposition of the arguments, and a visible connection of the
parts of the, discourse, may be in a regular treatise, these, in the
opinion of the bebt judges, are by no means necessary in ep^'sto-
iary compositions. Rather, in that kind of writing, if there
is order and connection, to conceal it is esteemed a perfection.
Besides, leiters differ from every ot^er species of writing in this
respect, that the persons to whom they are addressed, being well
acquainted with the particulars alluded to in them, the writer
never thinks of entering into a minute detail of the characters,
the circumstances, and the opinions, of the persons concerning
whom, or to whom, he writes. Yet the knowledge of these
things is absolutely necessary to render letters intelligible to stran-
gers. Hence, as Lord Shaftesbury, speaking of letter-writing,
justly observes, Miscell. i. c. 3. " They who read an epistle
«' or satire of Horace, in somewhat better than a mere scho-
« lastic relish, will comprehend, that the concealment of order
" and method in this manner of writing, makes the chief' beauty
*^ of the work. They will own that, unless a reader be, in

somf

68 PRELIMINARY fSSAYS. tis. iv.

«' some measure, apprised of the characters of an Augustus, a
<* Mecsenas, a Fiorus, and a Trebatius, there will be little relish
<* in those satires addressed, in particular to the courtiers,
" ministers, and great men of the times/' If these observations
are just, it is no blemish, but rather a beautj^, in the apostle's
letters, that his method is concealed. Neither ought they to be
found fault with for their obscurity ; seeing, in many instances,
it is owing to our ignorance of the characters of the persons
he mentions, and of the facts and circumstances to which he
alludes. At the same time, his epistles are not more irregular,
or more obscure, at least in their matter, than many of the
epistles and satires of Horace. So that the assistance of com-
mentators is not more needed for interpreting the writings of
the inspired apostle, than for understanding the compositions
of the elegant Latin poet.

Having made these remarks on the method and connection
of the apostle Paul's epistles, it remains, in the second place,
that I speak concerning his stj^Ie. And here I observe, in gene-
ral, that it is concise and unadorned; yet, if I judge rightly, its
conciseness adds to its energy, and even to its beauty. For, in-
stead oFmukiplying synonymous terms, unmeaning epithets, and
jarring metaphors, v/hereby style becomes turgid and empty, the
apostle scarcely ever admits any thing superfluous. His words,
for the most part, are v/eli chosen ; many of them are era-
phatical, and properly placed in the sentence, as by a master's
hand ; some of them are new, and others bf them are admirably
compounded ; so that they add both to the sound and tp the
sense of the sentence. His epithets commonly mark the princi-
pal quality or circumstance of the idea to which they are adject-
ed ; and his expressions, in some instances, are so deHcately
turned, as to suggest sentiments which are not directly marked
by the words, whereby ar opportunity is afforded to the reader
to exercise his own inge.. Jity, in discovering that more is meant
than meets his ear. In short, there are, in the apostle's concise
language, virtues which make amends for the want of the vivid
colouring, the flowing copiousness, and the varied cadences of
the Grecian eloquence. Even those oriental forms of speech
used by the apostle, which have been blamed by one or two of
the fathers who were not skilled in the Hebrew, though ac-
companied with some obscurity at first view, vvhen understood,
add to the pleasure of the reader, by their energy, and by the
variety which they occasion in the style. The change too of
the person, -and the sudden transition from the one nranher to the
ethcr^ often found in Paul's writings, though violations of the
rules of grammar, loudly condemned by the lesser critics, are
real beauties, as they render discourse more lively ; on which
account these irregularities have been admitted, even by the best

authors.

Ess. 3. PRELIMINARY ESSAYS. 69

authors. And with respect to the few uncommon words and
phrases, to which the appellations of barbarisms and s&kcismsl\2Lwe
been given, the reader ought to know that the best Greek authors
have used the very same words and phrases ; which, if they are
not commended as diversiiications of the style, must, at least, be
excused as inaccuracies, flowing from the vivacity of these justly
admired writers, or from their attention to matters of greater
moment. However, as Longinus hath long ago acknowledged,
;^c. 30.) one of the beautiful passages, and sublime thoughts,
found in the works. of these great masters, is sufncient to atone
for all their faults.

But if the ablest critics jud.^e in this favourable manner of
the celebrated writers of antiqu'ty, on account of their many
excellencies, surely the same indulgence cannot be denied to the
apostle Paul whose merit, as a writer, in many respects, is not
inferior to theirs. For I will venture to affirm, that in elegance,
variety, and strength of expression, and even in sublimity of
thought, many of his passages will bear to be set in competition
with the most admired of theirs, and v/ill suffer nothing by the
comparison. TI;e truth is, where the apostle's subject leads
Iiim to it, he not only expresses himself with delicacy and ener-
gy, but often rises to the £rue sublime, through the grandeur of
his sentiments, the strength of his language, and the harmoni-
ousness of his periods, not industriously sought after, but na-
turally flowing from the fervour and wisdom of that Divine
Spirit by which he was inspired.

In support of v/hat I have advanced in praise of St Paul as
an author, I mention the following passages, as unquestionable
examples of beautiful and sublime writing. — ^The greatest part
of his epistle to the Ephesians, concerning which Grotius has
said, that // expresses the grand matters of ivhich it treats in ^tusrds
more sublime than are to be found in any human tongue .•— His
speech to the inhabitants of Lystra, Acts xiv. in which the just-
est sentiments coj-;cerning the D:ity are expressed in such a
beautiful simplicity of language, as must strike every reader of
taste : His oration to the Athenian magistrates and pliilosophers
assembled in the Areopagus, wherein he describes the character
and state of the true God, and the worship that is due to liim^
in the most elegant language, and with the most exquisite ad-
dress, Acts xvii. : — His charge to the elders of Ephesas, (Acts
XX.) which is tender and pathetic in the highest degree: — His
different defences before the Roman governors, Felix and Fest-
us, king Agrippa and Bernice, the tribunes and great ladies of
Cesarea, who were all struck with admiration at the apostle's
eloquence : — His description of the engagement betv/een the
.flesh and the spirii. with the issue of that conflict, Rom. vii. :— -
The whole of the eighth chapter of his epistle to the Romans,

in

70 PRELIMINARY ESSAYS. Ess. 5.

in which both the sentiments and the language, especially to-
wards the close are transcendently sublime : — The fifteenth
chapter of his first epistle to the Corinthians, where he treats
of the resurrection of the dead, in a discourse of considerabfe
length, adorned with the greatest variety of rhetorical figures,
expressed in words aptly chosen, and beautifully placed ^ so that
in no language is there to be found a passage of^equal length,
more lively, more harmonious, or more sublime : — The last
four chapters of his second epistle to the Corinthians, which
are full of the most delicate ironies on the false teacher who
had set himself up at Corinth as the apostle's rival, and on the
faction who doated on that impostor : — 1 Tim. vi. 6 — -12. ; a
passage admirable, both for the grandeur of the sentiment and
for the elegance of the language : — The whole eleventh chap-
ter of his epistle to the Hebrews, and the first six verses of the
twelfth chapter of the same epistle : with many other passages
which might be mentioned, in v/hich we find an eloquence su-
perior to any thing exhibited in profane authors.

There are other passages, likewise, in Paul's epistles, of a
narrower compass, concerning which I hazard it, as my ©pi-
nion, that in none of the celebrated writers of Greece or of Rome,
are there periods in which we find greater sublimity of thought,
or more propriety, beauty, and even melody of language. This
every reader of taste will acknowledge, who takes the pains to
consult the following passages in the original. — Rom. xi. 3^.
O the depth both of the tiisdom and hwvledge of God I &c. which
doxology to the true God is superior, both in sentiment and
language, to the most celebrated hymns of the greatest of the
heathen poets, in praise of tlieir divinities. — 2 Cor. iv. 17, 18.
For the present light thing of our affliction ^ ivhich is but for a moment,
&C. — cli. v. 14. For the love of Christ constraineth tiSy &c. — vi.
4 — 11. In all things approving our i elves aj the ministers of God,
&c. — Philip, iii. 18. For many walk, &c. — Ephes. i. 19. What
is the exceeding greatness of his power ^ &c. In which last period
there is such an accumulation of strong expression as is scarcely
to be found in any profane author. — 1 Tim. vi. 15. where
there is a description of God, which, in sublimity of sen-
timent and beauty of language, exceeds all the descriptions
given of the Supreme Being by the most famed of the heathen
philosophers or poets. Other periods also might be produced
in which, as in those just now mentioned there are no unnatu-
ral rants, nor great swelling words of vanity •, but a real gran-
deur of sentiment, and an energy of diction, which^directly
strike the heart.

Upon the whole, I heartily agree with Beza, in the account
which he hath given of the apostle Paul as a writer, 2 Cor. x. 6.
note, where he says, « When I more narrowly consider the

" whole

Ess. 3. PRELIMINARY ESSAYS. 11

« v/hole genius and character of Paul's style, I must confess
« that I have found no such sublimity of speaking in Plato
«* himself; as often as the apostle is pleased to thunder out the
" mysteries of God ; no exquisiteness of vehemence in De-
«< mosthenes, equal to his, as often as he had a mind either
« to terrify men with a dread of the divine judgments or to
« admonish them concerning their conduct, or to allure them
« to the contemplation of the divine benignity, or to excite
«« them to the duties of piety and morality. In a word, not even
" in Aristotle himself, nor in Galean, though most excellent
« artists, do I find a more exact method of teaching."

But though with Beza I acknowledge that Paul was capable
of all the different kinds of fine .vriting ; of the simple, the
pathetic, the ironical, the vehement, and the sublime ; and that
he hath given admirable specimens of these several kinds of
eloquence in his sermons and epistles, I would not be un-
derstood to mean that he ought upon the whole, to be con-
sidered either as an elegant or as an eloquent writer. The
method and connection of his writings are too much concealed
to entitle him to these appellations ; and his style in general is
neither copious nor smooth. It is rather harsh and difficult,
through the vehemence of his genius, which led him frequently
to use that dark form of expression, called, by rhetoricians, ellip-
ticaly to leave some of his sentences, and even of his arguments
incomplete ; and to mention the first words only of the passa-
ges which he hath o.uoted from the Old Testament, though his
argument requires that the whole be taken into view. These
peculiarities, it is true, are found in the most finished compo-
sitions of the Greeks ; and though they appear harsh, are real
excellencies ; as they diversify the style, render it vigorous,
and draw the reader's attention. But they occur much more
seldom in their writings than in Paul's. And although the
words that are wanting to complete the apostle's sentences, are
commonly expressed, either in the clause which goes before, or
in that which follows, and the scope of his reasonings leads to
the prepositions omitted ; yet these, for the most part, escape
ordinary readers, so that his style, upon the whole, is difficult
and obscure.

There are other peculiarities also, which render the apostle's
style dark : such as, that on some occasions he hatn inverted the
order of his sentences, and used the same Vv^ords in the same sen-
tence, in different senses. Nay, he has affixed, to many of his
terms, significations quite different from v/hat they have in
profane authors ; because, as Locke justly observes, the sub-
jects of v/hich he treats were absolutely new, and the doctrines
which he teaches were perfectly remiOte from all the notions
which mankind then entertained. In short, these peculiarities

of

72 PRELIMINARY ESSAYS. Ess. 3.

of style have thrown such an obscurity upon many passages of
Paul's writuigs, that persons tolerably skilled in the Greek lan-
guage will understand the compositions of Demosthenes, Iso-
crates, or any other standard prose writer among the Greeks,j
mere readily than the epistles of the apostle Paul.

Let it be acknowledged, then, that, in general, Paul's ordi-
nary style is not polished and perspicuous, but rather harsh
and obscure. Nevertheless, in avoiding tlie studied perspicuity
^nd prolixity of the Grecian eloquence, and in adopting a con-
cise and unadorned style in his epistles, he is, I think, fully
justified by the following considerations :

In the first place, a concise unadorned style in preaching and
writing, though accompanied with some obscurity, was, in the
apostle's situation, preferable to the clear and elegant manner
of writing practised by the Grecian orators. For, as he him-
self tells us, it vv-as intended by Christ, to make the world sen-
sible that the conversion of mankind was accomplished, neither
by the charms of speech, nor by the power of sounds, nor by
such arguments as a vain philosophy was able to furnish ; but
by those great and evident miracles which accompanied thelirst
preaching of the gospel, and by the suitableness of its doctrines
to the necessities of mankind : facts, which it is of the greatest
importance for us, in these later ages, to be well assured of.
1 Cor. i. 17. Christ sent me to preach the gospel ^ not iciih ivisdojn
of spsech^ that the cross of Chrut might not be made ineffectual. — 1
Cor, ii. 4. M^ discourse and my preaching ivas not ivith the per ~
suasive 'words of huTr.an =wisrh!?it but ivith the demonstration of the
Spirit^ and 9J paiuer. 5. That your jaith might n:t stand in the
luisdom of meuy but in the poiver of God.

In tlie second pkce, the obscure manner of writing used by
the apostle Paul, though the natural elTect of his own compre-
hensive genius, may .have been designed for the verv purpose
of rendering som.e of his passages diihcuh, that, by tlie pains
necessary to the right uriderstanding of them, their meanings
when found, might enter the deeper into his, reader's mind.
This use of obscurity was rhcught of such importance anciently^
that the most celebrated teachers of religion concealed their
doctrines under fables^ and allegories, and enigmas, in order to
render them the more venerable, and to excite more strongly
the curiosity of their disciples. Of this the Egyptian priests
were famous examples. So also was Plato ; for his theological,
and even some of his moral v/ritings, are often more obscure
than Paul's or than the writings of any of the sacred authors
whatever. The obscurity of the scriptures may likewise have
been intended to make the exercise of honesty, impartiality, and
care, necessary in studying the \ velatioiis of God. For, though
it hath been alledged that the professed design of a revelation

from

Ess. 3. PliELtMiNARY ESSAtS. 75

from God being to Instruct all mankind in i natters of religion,
the terms in which it is conveyed ought to he perspicuous
and level to the capacity of all : yet if the improvement of their
understanding be as essential to the happiness of ratioaal crea-
tures, destined to live eternally, as the improvement of their af-
fections, the obscurity of revelation may be necessary to a cer-
tain degree. In th& present life, indeed, men's happiness arises
more from the exercise of their affections, than from the opera-
tions of their understanding. But it may not be so in the life
to come. There the never-ending employment of the blessed
may be to search after truth, and to enfold the ways and works
of God, not in this system alone, but in other systems which
shall be laid open to their view. If so, if miist be an important
part of our education for eternity, to gain a permanent and
strong relish of truth, and to acquire the talents necessarv for in-
vestigating it ; particularly the habit of attending to, and com-
paring things ; of observing accurately their minutest agree-
ments and differences ; and of drawing the proper conclusions
from such matters as fall under our observation. Hence, to
afford scope for acquiring these talenti5 so necessary to the dig-
nity and happiness of reasonable beings, the nice mechanism
and admirable contrivance of the material fabric of the universe
is veiled from the eyes of men j and they are not allowed to
behold it, but in consequence of accurate and laborious re-
searches. For the same reason, the system of grace is set be-
fore us in the books of revelation, covered with a veil ^ that, in
the removing of that veil, and in penetrating into the meaning
of the scriptures, we may have an opportunity of exercising and
strengthening the faculties of our minds, and of acquiring those
habits of attention, recollection, and reasoning, which are ab-
solutely necessary to the employments and enjoyments of the
other world. Thus the obscurity of the scriptures, instead of
counteracting, evidently co-operates with the general design of
revelation, and demonstrates that the books of nature, and of
grace have"^ come from one and the same author, the Eternal
God, the Father of the universe.

In the third place, the concise manner in which the apostle
hath written his epistles, may haVe been designed to render them
short, that they might be transcribed and purchased at a small
expence, and by that means become of more general use. What
advantage this must have been to the disciples in the early ages,
may easily be conceived, when it is recollected, that anciently
there were no books but such as were written with the pen.
For, if books so written were of any bulk, being necessarilv of
great price, they could not be procured by the lower classes of
mankind, for whose use St PauFs epistles were principally de-
signed.

Vol. I. IC In

7i PRELIMINARY ESSAYS. Ess. S.

In the fourth place, although the want of those nicely-formed
transitions, connections, and recapitulations, by which the dif-
ferent parts of the elegant writings of the Greeks are united,
and formed into one whole or perfect body of discourse, hath
given to the apostle's epistles such a miscellaneous appearance,
that the reader is apt to consider theni as desultory compositions,
like those of Epictetus and Marcus Antoninus ; and, although
by this means, the most important passages of his writings have-
the form of aphorisms, it is perhaps no real disadvantage ; be-
cause, on that very account, these passages may be the more
easily committed to memory, even by persons who have not
learned to read.

This leads me to remark, that the ease with which the most
striking passages of the apostolical epistles may be committed
to memory, through their apparent want of connection, hath
rendered them, in all ages, highly profitable to the common
people, for whose use principally they were intended, and more
especially to the primitive Christians. For in that age, wheit
men were so captivated with the gospel, that, on account of it,
they parted with every thing most dear to them, we may believe
they would spend much of their time in committing to memory
the chief paftsajfes of the evangehcal histories and apostolical
epistles, hi which the doctrines, precepts, and promises of the
gospel are recorded. These were the charter on which all
their hopes were founded, the lights by which they guided
them-selves in every situation, znd the only source of their con-
solation under the sufferings brought on them by the profession
of the gospel. We cannot be much mistaken, therefore, in
supposing, that persons were chosen to be the penmen of the
scriptures, who, foilowing the bent of their own genius, should
write, in the concise and apparently unconnected manner above
described, on purpose that the most useful passages of these di-
vinely inspired compositions might be committed to memory
with the greater ease. For thus the more intelligent brethren
could not only make these passages the subjects of their own
daily meditation, but also repeat thenr to others, whose memo-
ries were not so retentive, or who were not able to purchase
copies of the scriptures, or who, perhaps, could not have read
them, although possessed of them ; but who, by hearing them
often repeated, could commit them to memory, and derive
great profit from them.

Even at this day, the common people reap the same advantage
frorn the concise and seemingly unconnected form in which the
sacred oracles are written. For whether they read them, or
hear them read, the nervous sentences and striking passages
with which these divii^ly inspired writings abound, engrave
themselves so deeply in the people's minds, that they often oc-

ci^r

Ess. 3. PRELIMINARY ESSAYS. 75

cur to their thoughts, both as matter of consolation under the
troubles of life, a. id as motives and rules of conduct in the va-
rious situations wherein they are placed.

The foregoing remarks on the apostle Paul's manner of writ-
ing, and the reasonings by vj^hich I have endeavoured to vindi-
cate him for using the concise, obscure style in his epistles, I
have ventured to lay before the reader, because if they are well
founded, every person of taste and judgment will acknowledge,
that these epistles, in their present form, are much better calcu-
lated for the instruction of the world, than if they had been at-
tired in all the splendor of the Grecian eloquence, whose bright-
ness might have dazzled the imagination of the vulgar for a
little, but could neither have enlightened their understanding,
nor have made any lasting impression on their heart. This I
^ay, because it is well known to the critics, that the style in
writing which is esteemea most elegant, derives its chief excel-
lence from the frequent use of metaphors and allusions, which,
though they may charm the learned, are of no value in ihe eye
of the illiterate, who cannot apply them to their proper coun-
terparts. Whatever delight, therefore, such l.itent beauties
may give to those who can unfold them, to the vulgar they are
little better than a picture to a bimd man ; for which reason the
apostle, with great propriety, hath, for the most part, neglected
them.

1 shall now conclude the present essay with the following ob-
servation concerning the scriptures in general ; namely, that as
these writings were desigi^ied for all mankind, and v/ere to be
translated into every language, it may justly be doubted, whether
in such compositions, any great benefit could liave been derived
to the world from beauties which depend on a nice arrange-
ment of words, on the rhythms and cadences of pcriodS; and on
the just application of the various figures of speech frequently
introduced. Elegancies of that kind are generally lost iu
translations, being like those subtle essences which ^y off, when
poured out of one vessel into another. And even tiiough some
of these delicate beauties might have been retained in what
is called a free translation^ yet, as that advantage must have been
purchased often at the expence of the inspired writer's meaning,
such a translation of the word of God never could have been
appealed to as an infallible standard for determining contro-
versies in religion, or for regulating men's practice ; because it
would have exhibited the translator's private opinion, rather
than the mind of the Spirit of God. (See Gen. Pref. page S4*.)
Whereas, to have the very words, as nearly as possible, in which
the revelations of God were originally delivered, set forth in W-r
teral translations, was the only method of extending the benefit
of revelation, as an infallible rule of faith and practice, to men

of

2

76 PRELIMINARY ESSAYS. gss. 4,

of all nations. The Spirit of God, therefore, wisely ordered,
that the ejccellence of the scriptures should consist, neither in
their being written in the Attic purity of the Greek tongue,
nor in their being highly ornamented with those flowers and
graces of speech, whose principal virtue consists in pleasing
the imagination, and in tickling the ear ; but in the truth and
importance of the things written, and in a simplicity of style
suited to the gravity of the subjects ; or in such an energy of
language as the grandeur of the thoughts naturally suggested.
Excellencies of this sort easily pass from one language into a-
ijother, while the meretricious ornaments of studied elegance,
if in the least displaced, as they must be when translated, whol-
ly disappear.

This being the case, I appeal to every reader of sound judg-
ment, whether Lord Shaftesbury and the Deists speak sense,
when they insinuate, that, because the scriptures were dictated
by the Spirit of God, they ought throughout to surpass all hu-
man writings in beauty of composition, elegance of style, and
harmoniousness of periods. The sacred oracles were not de-
signed as works of genius, to attract the admiration of the
learned, nor to sei before them a finished model of fine writing
for their imitation 5 but to turn mankind from sin to God. For
which purpose, the graces of a florid, or even of a melodious
style, were certainly of little value, in comparison of those more
solid excellencies of sentiment and language, whereby the scrip-
tures have become the power of God unto salvation to all who
believe them •, and will continue to be so till the end of time.
We may therefore in this, as in every other instance, affirm
with our apostle, that i/i£ foolishness of God is wiser than meny and
che weakness of God is stronger than men, (1 Cor. i. 25.) and may
with understanding ascribe to God, only wise, the glory that is
due to him, on account of the adniirable contrivance of his
Word.

E S S A Y IV.

On translating the Greek Language^ used by the Writers of the New

Testament,

TN the translation of the apostolical epistles now offered to
•*• the public, important alterations are made in the meaning of
many passages of scripture, \vhich are not supported in the
notes. The author, therefore, has judged it necessary to sub-
rnit to his readers a number of observations on the Greek lan-
guage, and on some of its particles, as used in the inspired
writings, whereby the alterations which he hath made in the
translation of these writings, he hopes, will appear to be well
founded.

His

Ess. 4, PRELIMINARY ESSAYS, 7T

His remarks, the author hath made in the following order.
I. On the Verbs. II. On the Voices, Modes, and Tenses of the
Verb. III. On the Participles, Nouns, Pronouns, and Articles.
IV. On the Particles, ranged in the order of the alphabet.
The senses wliich he hath afiixed to each particle he hath sup-
ported by passages both frqin the scriptures, and from the Greek
classics, where they are used in' these senses. And as often as in
jthe new translation any uncommon sense is given to a Greek
word, that y/ord is inserted in the translation, that, by turning
to the part of this essay where it is handled, the reader may
judge whether the sense affixed to it is sufficiently warranted
by its use in other passages. This method the author has a-
dopted, to prevent the necessity of repeating the same proof, oil
every occasion where it might be wanted,

In examining the following remarks, the reader is desired to
recollect, that the riatiye language of the writers of the New
Testament ■\yas the Hi'lreiv, or Sjjro-Chahlaic. For these au-
thors, following the idiom of their mother tongue, naturally af-
fixed to some of the Greek words and phrases which they have
used, the senses of the corresponding Hebrew words and
phrases. Hence the lichraisms found in the New Testament,
which the lesser critics have so loudly condemned ; as was ob-
served in the essay on St Paul's style. Allowing, therefore,
that the evangelists and apostles have introduced Hebrew forms
of expression into their Greek writings, the following remarks
ought not to be considered as ill-founded, on pretence that they
are not applicable to the Greek language, in its classical puritv.
Some critics, indeed, anxious to defertd the reputation of the
apostles as writers, have endeavoured to produce, from the best
Greek authors, phrases similar to those in the inspired writings
which have been most blamed. But the attempt, I think,
might have been spared. For although the Hehraisnis in the
New Testament are fewer than some fastidious critics have
supposed, the best judges have allov/ed that there are, in these
books, words and phrases which can be called by no other
name than Hebraisms ; as the following remarks will clearly
evince.

N. B. The examples from scripture ivhich are marked wiiJi an
asterisk (*), are taken from the csmmon English version,

VERBS.

1. Active Verbs.— -The Hebrews used active verbs to ex-
press the agent^s design and attempt to do a things though the thing
designed or attempted did not take place, Exod. viii. 18. And
the magicians did so ; attempted to do so with their enchantments y
to bring forth liccy but they could not. — Deut. xxviii. Q^. Te shall
Ipe sold^ set to sale, and no man shall buy you. — ^Ezek. xxiv. 13.

Became

r^ PRELIMINARY ESSAYS. Ess. 4.

Because I have purged, attempted to purge thee^ namely, by in-
structions, reproofs, &c. and thou luast net purged, — Matt. xvii.
11. Elias truly comeih firsts and restoreth all things*; that is,
attempteth to restore all things. — -Gal. v. 4. Whosoever of you
are justified^ that is, seek to be justified, hy the law, ye are fallen
from grace* — Phil. iii. 15. fOc-o/ t5A«»<.) As many as are (that
is, Yzj- nvould be) perfect*. — 1 John i. 10. We make him y we en-
deavour to make him, a liar. — 1 John ii. 26. These things I have
luritten concerning them that deceive you * ; that is, who endea-
vour to deceive you. See also ch. v. 10.

2. The Hebrews used active verbs to denote simply the effect of
the action expressed ; Isa. Ixi. 1. Quaesitus sum ab its qui me non
petebant. In this passage, qiiarcre and petere, according to the
ordinary signification of these words, are evidently the same.
And yet St Paul, quoting the passage, rightly expresses it (Rom.
X. 12.) 1 ivas found of them that sought me not. — John xvi. 4.
None cf you asketh mcy whither goest thou ; none of you knoweth
whither 1 am going ; for Peter had expressly asked that question,
chap. xiii. 21. — 1 Cor. viii. 12. But thus sinning against the
brethren (««< rv7rr»v]ii, and beatings that is,) and hurting their
nveak consciences (for hurting is the effect of beatings) ye sin against
Christ.

3. Active Verbsj in some cases, were used by the Hebrews
to express, not the doing of the thing said to be done, but simply
ihe decl/iring that it is done, or that it shall be done. Thus, both
in the Hebrew and in the Septuagint translation of Levit. xiii.
6, 8, 11, 13. 17. 20, &c. the priest is said to cleanse and to pol-
lute. But the meaning evidently is, that, after due examina-
tion, he is to declare the person clean or polluted. — Acts x. 15.
What God hath cleansed i what God hath declared clean (ry p^
sceivv,) do not thou pollute ; that is, as our translators have rightly
Tendered it, do not thou call unclean. — Isaiah vi. 10. Make the
heart of this people fat ^ and make their ears heavy ; declare, or fore-
tel, that the heart of this people is fat, &c. Accordingly, Mat.
xiii. 15. where this passage is quoted, it is thus expressed :
The heart of this people is waxed fat, &c.— -Jerem. i. 9. / have

put my word into thy mouth, lO. So that I have this day jet thee
ever tlie nations to root outy and to pull down, and to destroy, and to
throw down, and to build, and to plant. I have appointed thee
to declare, or prophesy, concerning the nations, that they shall
be rooted out, &c. — Ezek. xliii. 3. According to the vision which
I saw when I came to destroy the city ; that is, to prophesy that
it should be destroyed. — Ezek. xxii. 2. Son of man wilt thou
judge, wilt thou judge the bloody city? Wilt thou declare that the
bloody city shall be judged .'' This the prophet accordingly did
in the subsequent part of the chapter, particularly ver. 14, 15,
IG. — Mat. xiv. 28. Te who have followed me in the regeneration^

when

Ess. 4. PRELIMINARY ESSAYS. 79

nvhe^i the Son of ma?i shall sit in the throne of his glory ^ (when, af-
ter his resurrection, he shall sit on the right hand of God,) ye
also shall sit upon twelve thrones, judging the twelve tribes of Is--
rael ; that is, by inspiration, ye bhall publish laws for the go-
vernment of all the members of the visible church on earth,
and, by authority derived from me, ye shall declare, that all

shall be judged by these laws at the last day 1 Cor. vi. '2.

Do ye not know that the saints judge the world ? Do ye not know
that the inspired preachers of the gospel declare that the vyorld
is to be judged ; and also declare the laws by which it is
to be judged ? — Ver. 3. Do ye not know that we judge angels ?
That in the gospel which we preach, we declare the judgment
and punishment of the evil angels ?

4. Active verbs were used by the Ht-brews to express, not the
doings but the permission of the thing which the agent is said to do.
Thus, Gen. xxxi. 7. Jacob says of Laban, God did not give him,
(did not permit him) to hurt me. — Exod, v. 22. Lord, wherefore
hast thou so evil entreated this people ? Wherefore hast thou per-
mitted them to be so evil entreated.'' — Psalm xvi. 10. Thotf
wilt not {give, that is) juffer thine holy One to see corruption. —
Psalm Ixxxi. 12. So I gave them up unto their own hearts lusts :
I permitted them to be led by their own strong lusts ; as is plain
from God's adding, ver. 13. 0 that my people had hearkened to
mi^ ^c, for that wish God could not have expressed, if, by any
positive influence, he had given them, &c. — Jerem. iv. JO
Lord God, surely thou hast greatly deceived this people : Thou hast
suffered this people to be greatly deceived by the false prophets,
saying, Te shall have pence. — Ezek. xiv. 9. If the prophet be de-
ceived when he hath spoken a thing, I the Lord have deceived th<;t
prophet : I have permitted him to deceive himself. — Ezek- xx.
25. I gave them also statutes that were not good : I permitted them
to follow the wricked statutes of the neighbouring nations,
mentioned Levit. xviii. 3. — Mat. vi. 13. Lead us not (suffer us
not to be led) into temptation. Le Clerc, Ars Crit. vol. i. p.
237. has shewn, that Homer, in the same sense, ascribes the evil

actions of men to God Mat. xi. 25. / thank thee, O Father, that

thou hast hid (hast not revealed) these things, &:c. — Mat. xiii. 11.
To you it ii given to know the mysteries of the kingdo7n, but to them
it is not given : Ye are permitted to know the mysteries, &c.
but they are not permitted to know them. — Mark v. 12. Send
us into the swine, suifer us to go, &:c. — Acts xiii. 29. When
they (the Jewish rulers who crucified Jesus) had fulfilled all that
was written of him, they took him down from the cross, and laid
him in a sepulchre : They permitted him to be taken dov*'n, and
laid in a sepulchre j for it was Joseph and Nicodemus, two of
Christ's disciples, who took him down and buried him.— Rom,
i. 24. God gave them up to uncleanmss, through the lusts cf their
twn harts ; God permitted them to fall into uncleanness

throLis:^

to PRELIMINARY ESSAYS. E^s. i.

through their own strong lusts. — Rom. Ix. 18. WJiom he ivill
he hardeneth : He permltteth to be hardened. — Rom. xi. 7.
The rest luere blinded ; were permitted to become blind. — 8. Ac-
cording to ifhat is luritten^ God hath given them a spirit of slum-
ber^ hath permitted them to fall asleep — 2 Thess; ii. II. For
this cause God shall send them sti'ing delusion^ that they should be-
iieve a lie * .• God shall permit strong delusion to beset them,
so that they shall believe a lie. — Rev. ix. 3. And to theni was
given poicer — xiii. 5. And there luas given unto him a mouth
speahng great things^ and blasphemies,

5. Active verhj are used to expressj^ not the doings but the giv
ing an occasion of doing a thing, Gen. xlii. 38. If miclnef befat
him bif the luaijy tJien shall ye bring doiun, ye shall be the occ^ision
of bringing down, my gray hairs, &c. — 1 Kings 3fiv. 16. Jero^
boam made Israel to sin, occasioned the people to Sin, by setting
up the calves. — Acts i. 28. This man (JudaS) purchased a field
ivith the reward of iniquitij, that is, occasioned it to be pur-
chased ; as is plain from Mat. xxvii. 7.

6. Active verbs sometimes denote the continuation of the action
which they express. I John, ch. v. 13. These things I have ivrit-
ien to you ivho believe on the name of the Son of God, that ye may
believe on the name, that is continue to believe on the name of the
Son of Godi

7. NEUTEnand Intransitive Verbs. — The writers of the
New Testament use neuter and intransitive verbs to denote actions
HXjho:e objects are things without the agent. Thus, the intransitive
verb «yaTi«^&7, which signifies to rise, or spring up, is used tran-
sitively, Matt. V. 45. (etvflCTs;!^.^*) He mnheth the sun to rise"*,. — So
Ay<5-»«4j / rise, John vi. 34. Ayoi-Twa xvTovy I ivill cause him to rise,
I will raise him*. — 1 Cor. iii. 6. But God (r.vlun) hath made
to grow. — I Cor. iv. 7. TVho [<ri '^ixxptm) maleth thee, to differ* ?
Matt. V. 29. If thy right eye {^a-axvtuXt^it) c'ause tht: to offend'^ ;
marg. transl. — Matt, xviii. 6. Whoso (ex^yJceAis-ji) shall cause
one cf these Utile ones to offend.-^\ Cor. viii. 13. If meat
(rxati'L.Ai^f^) mahtth my brother to offend*. In like manner, yivacrKv,
v.'hich signifies to know, is used, I think, transitively, in the fol-
lowing p:^.ssiiges : 1 Cor. viii. 3. If any man love God, [isrot
fyiatflu: i/TT eivra) he is made to k?iow, he is taught, by him ', as is
plain from ver. 2 — I Cor. xiii. 12. (s7riyv(>icrGutti) I shall be made
to know, even as I am known. -^G?\. iv. 9. But nov.u knowing Gcd,
or rather {yv«c-^evT«c vtto 06») being made to know (being instruct-
ed) ^z/ Gcr/. — 2Tim.ii. 19. The foundafion of God standeth sure,
having this seal, The Lord (syvw rsf? ovt«? cevra) maketh them known
ivho are his. — Numb. xvi. 5. To ?norr6w the Lord will shew (Heb.
know, i. e. make known) who are his. — Eihvtci, which signifies to
know, is likewise useil transitively, 1 Cor. ii. 2. (« yu^ tx^ivec t»
^hvxi Ti) For I determined to make knoivn (to preach) nothing

among

Ess. 4. PRELIMINARY ESSAYS, 81

mmong you hut Jesus Christy and him crucified, — Mark x'lli. S2.
But of that day and that hour, (»^£<5 <^i^^v'\ no man knoweth (that is,
inaketh known) not even the angels who are in heaven, neither the
Son, but the Father ; neither man, nor angel, nor the Son, is al-
Jowed to make known when that day will happen, the Father
having reserved that discovery to himself, Acts i. 7. — In the
same manner, ^^Kii^^ivuv also is used transitively in the following
passage : 2 Cor. ii. 14. I give thanks to God, luho at all times
( 6^iciifcQiv6vri yifXMi) causeth us to triumph *. And m^ia-a-ivHv, 2 Cor.
ix. 8. God is able [T^it^Kra-iva-dn) to make every grace abound in
you *. — Eph. i. 8. According to the riches of his grace, which
(^iTTt^ia-inva-iv) he hath made to overfoiv in us. — I Thess. iii. 12.
jind the Lord [y^xq 'TrXioyxa-oci kxi Tn^tcrtrivrcci) cause you to abound and
tverfiow in love.

Voices, Modes, Tenses, and Numbers of the Verb.

8. Voices. — Beza tells us, that the active is put for the pas-
sive, 1 Pet. ii. 6. Wherefore also \^%-i^iz^u for Tn^r.x^irx:) it is coU'
tained in the scripture'*. Accordingly, the first Syriac translation
hath, Dicitur in script ura. But this change of the voice is sin-
gular Estius observes, that some verbs in the middle voice

have only 7i passive signification, and others tux active, and others
both significations. When verbs in the middle voice are used
actively, they commonly express the -^geni^ performing the action
on himself. Heb. x. 38. The just by faith shall live, [x-cu s«6v v-^othM-
rxi) but if he ivithdraiv Kunself. — Examples of verbs in the mid^
die voice, which have a passive signification, are, Luke ii. 5.
«;r«ygsc:p6c-^^<, to he taxed with Mary. — I Cor. x. 2. And all
(^itx%-riTxvTo) nvere baptised unto Moses.

9. Modes As the Hebrew language hath no std>junctii

-^u^^ il^Lil liW J«ty,

Vt

mode, the indicative is often put for the subjunctive. 1 Cor. iv.
6. That none of you {(^vfn^Q^i for <?y(ri6/7^s) may be pu^ed up. —
1 Cor. XV. 12. If it be preached that Christ was raised, &c. (Tzai
Myas-i) how can some among you say ? — Ver. 35. Soine will say
{%o>q iyd^ovrxi for iyet^mTaiJ how can the dead be raised P and with
what body do they come? — Ver. 50. Neither {Kr.-A.eovou.ei for
xXt.^ovof^^) can corruption inherit incorruption. — Gal. iv. 17. ['tmxvTin
^viAyrs for t^r^XwTt) That ije may ardently love them. — On the other
liand, the subjunctive mode hath often the sense of the indicative.
Matt. xi. 6. Blessed is he (l^ (Hi) (TKxv^xXia-^vt) who is not made to
stumble. — John xv. 8. By this is my Father glorified {Ivx kx^ttoi
Mhvv <pi^mi) when ye bear much fruit. — 1 Cor. vi. 4. {iuv iyni\'TiJ

When ye have secular seats of judgment 1 Cor. xv. 25. U?itil (^r,)

he hath put all 'enemies under his feet* . — James iv. 13. To-day q>
to-morrow [iro^vja-^'^i^x for Tro^ivtro^'^S^x^ we will go*, — Ver. 15.
If the Lord will (^wc^f^^i for ^wofAivJ we shall live *.

The imperative is sometimes used for the indicative. Thus,
Vol. I. L Ps.

S2 PRELIMINARY ESSAYS. Ess. 4.

Ps. xxli. 8. what is in the Hebrew Roily or trust thou, &c. is
translated, by the LXX. He trusted in the Lord ; and it is so
quoted, Matt, xxvii. 43. — The imperative is used for the future
1 Cor. xvi. 22. Let him be, for He shall be Anathema.

The infinitive mcde was used by the Hebrews for the verb, in
any of its modes and tenses. Luke ix. 3. Neither {%%hv) have two
coats. — Rom. xii. 15. ;(i«4<f«v, Rejoice ivith them that rejoice. —
PhiHp. iii. 16. axcuy^H'i, Let us ivalk by the same rule *. — 2 Cor.
X. 9. Seem (a? uv ik^c^hvJ as if I ivould terrify you*. — The
infinitive, ivith the article prefixed, is used for the substantive

noun Heb. ii. 15. And ivho (ha ?r^vT05 m llvivj through all their

life. — Heb. lii. 15. (ev tu MyitAeci for tv rco Xoya) By the sayhigy

To-day, &c In this form, the article is sometimes omitted.

Heb. iv. I. A promise being left (eio-tX^eiv for m eta-i^^eiv) of enter-
ing.— The Latins likewise said scire tuum, for scientia tua.

10. Tenses As the Hebrew verb hath only two tenses,

^e preterite and the future, these two, with the participles sup-
ply the place of all the rest. Hence the Jews, in writing Greek,
give to the preterite and future tenses of Greek verbs, all the va-
riety of signification which these tenses have in the Hebreiu.

To begin with the ^r^/m/^ /^«xfi, they denote, in the Greek,
the cot2tinuation of the action, or state, expressed by the verb. Rom.
V. 2. This grace ivherein (g^/,««Ts, ye have stood) ye continue to
stand. — -1 Cor. i. 10. In ivhom (viXTriKetuiv) we have trusted, and
continue to trust. — ^Heb. x. 11. And every high priest, {i^v.xi)
standeth daily'^ ; that is, continueth daily to stand. — James i. 20.
He bcholdeth himself, and (i«7r£A»At».^j) goeth his way. The pre-
terite tenses, therefore, must, in some instances, be translated in
the signification of the present. In this observation I am sup-
ported by Beza, who thus writes on Rom. ix. 19. " Muka
<< enim verba sunt apud Grxcos qus in preteritis habent pre-
«« sentis signincatioiiem." We may therefore translate John
XX. 17. thus : Hold me not {utto ^5 cf.vu^iQ-AKa) for J do not yet ascend:
I am to remain a Vrhiie on earth.

The preterite tenses, especially in the prophetic writings, are
used for the future, to shew the absolute certainty of the things
spoken of. Thus, Rom. viii. 30. the called are represented as
already justified, and even glorified. — Eph. ii. 6. Believers are
said to be already raised from the dead. — Heb. ii. 7. (j5A«TT<w(ra!?,
Thou hast made) Tliou wilt make him for a little while less than
engels : For this was spoken long before the Son of God was

made man Heb. iii. 14. yiyovxtn)) (we have been made) we

shall be made partakers cf Christ, if we hold, &c. Wherefore,
Heb. xii. 22. ic^u 7ce^o(nM>^v^cArz, may be translated. But ye shall
tome unto mount Sion, and unto the city of the living God, the heavenly
Jerusaletn.

1 1. The aorist tenses sometimes denote the past action, or state,

continued

Ess. f. PRELIMINARY ESSAYS. 63

continued to the present time ; and therefore they are rightly
translated in the present tense. Mark i. 11. Thou art my be-
loved Son («v a> iv^oxyiG-ei) in ivhofH I am ivcll pleased ; that Is, have
always been well pleased, am at present well pleased, and will
continue to be well pleased. — Mark xvi. 13. — Was taken up into
heaven (kui iKxIia-iv sx hlim) and sat down, and continues to sit,
at the right hand of God.— M^'ct. xxiii. 2. The Scribes and Phari-
sees ((Ku^iercty) continue to sit in Moses's chair.

The aorist is used sometimes for the preterperfect tense ; that
is, it denotes an action completed some time ago. Matt. xiv. 3. NoiX)
Herod (^K^xr^a-ag) having laid hold on John {ihntri\i) had hound him.
— John xviii. 24, Now Annas («7r£c-1«Asy) had sent him hound to
Caiaphas. — John xi. 2. tcXet-^aa-ei. who anointed, i. e. who had
formerly anointed. — Blackwall Sac. Class, vol. ii. page 228,
observes, that the Jirst and second aorists, in the potential and sub-
junctive modes (which are futures too) are often, in sacred and
common writers equivalent to the future of the indicative. Thus
atTTot^^vi is used in the sense of aTvx^ha-irui. Mark ii. 20. The days
ivill comcy [orocv ciTrcc^f/i) when the bridegroom shall he taken away from
them*. See also Luke v. 35. — John xvi. 8. [ietv ^t Tr^^tvdoj) But
if I shall gOy I will send him to you.

12. The present tenJe is sometimes put for the preterite. Acts
ix. 36. They tuere all afraid of him, not believing (on er<^ that he
is^ that he was a disciple. — Philip, i. 30'. Having the same con-
flict foiQv ihr^t which ye see^ luhich ye saixj in me, ajtd now hear

to be in me*. — Heb. viii. 3. (f^tvHy he remaineth^ He remained a
priest all his life. — Ver. 8. One testified of (on ^>i, that he liveth^
that he lived, namely, a priest all his life.

The present tense is often put for the future, to shew that the

thing spoken of shall as certamly happen, as if it were already

present, Matt. iii. 10. Every tree which bringeth not forth good

fruit, fsKKOTrnrxi, is cut down^ shall be cut down. — Mark ix. 31.

The Son of Man {Ttcc^v^ihczon^ is delivered) shall be delivered int9

the hands of men 1 Gor. xv. 2. By which also (o-ij^ia-B^i, ye are

" szved) ye shall be saved. — Ver. 12. How say some among you, {cxt
»x g5-<, that there is) that there shall be no resurrection of the dead?
-^ James v. 3. and (jpayiren, eateth) shall eat your flesh*. 2 Pet.
iii. 11. Seeing all these things (hvo^ivm, are dissolved) shall he dis-
solved*.— Ver. 12. and the elements {rviKzreci, are meltedi) shall be
melted *.

The present tense is sometimes puty^r the imperfect. — Gal. ii.
14. Seeing that [toe e^^oTroWt, they do not walk) they did not walk
uprightly — On the other hand, the imperfect of the indicative is
put for the present, John i. 15. farog v, this was) This is he of
nvhom I spake.

13. The future of the indicative Is often. In the writings of the
Hebrews, usedy^r the most forcible imperative. See the decalogue.

— 1 Con

84 PRELIMINARY ESSAYS. Ess. 4

— 1 Cor. V. 13. Therefore (s|<<g«T£, ye shall put away) put away
from among yourselves that ijuicked ptrsofi*. — 1 Tim. vi. 8. [upkiv-
tvio-b)fA,'iUy we will be content.) Let us be content.

The future of the indicative is sometimes usedy^r the present and
imperfect of the subjunctive^ Matt. xii. 31. All manner of sin and
blasphemy (ei(pth(riTcci, shall be forgiven) may be forgiven — Luke
vi. 7. (« $i^of7nv<ru, whether he will heal) whether he would heal oft
the Sabbath. The participles of the present^ and of the imperfect
tenses^ are sometimes used for the preterite : John iii. 13. No
man Jiath ascended into heaven^ but the Son of man (a «i», who is)
tuho was in heaven.

14. Number and Person of the verb. — The sacred writers,
to render their discourse more emphatical, or more general,
sometimes change the number and person of tJie verb. Gal. vi. 1.
ITe who are spiritual ought to restore such an one in the spirit of
meekness i [(nccTTMi <nci.v\oy) considering thyself — 1 Tim. ii. 15. Sh£
shall be saved through child-bearings Uxv fiuyaxrt) if they live in faith,
&c. Bv this change of the number ^nd person, we are directed
to consider Eve as the representative of the whole sex : 5^^*
and all her daughters shall be saved, if they live in faith, &c.

Participles, Nouns, Pronouns, Articles.

15. Participles. — The English participles generally have a
causal signification, that is, they express a reason for some-
thing which goes before, or which fellows in the discourse.
Thus Rom. vi. 8. JVe believe that we shall also live with him,,
9. Knowing that Christ being raised (that is, because we know
that Christ being raised,) dieth no more. But as the Greek par-
ticiples are often used, when no reason is expressed, in such
cases, if they are translated by the corresponding English par-
ticiples, the idea of a connection, which does not exist in the
text, will be conveyed. Of this see examples in the common
version, Rom. vi. 5. 6.', 2 Cor. x. 5. 6. ; Eph. v. 10. ; Col.
i. 10. In such cases, it is better to translate the participles by
the parts of the verb for vv'hich they are used. For example,
Rom. vi. 5, 6. is thus rendered by our translators: For if we
have been planted together in the likeness of his death, we shall be al-
so in the likeness of his resurrection, 6. Knowing this, that our old
man is crucified with him, that the body of sin might be destroyed,
that henceforth we should not serve sin. But these verses ought
to be translated unconnectedly in the following manner : 5.
For seeing we have been planted together in the likeness of his deaths
(#t»i«t) certainly we shall be also in the likeness of his resurrection. 6.
Te know this also, that our old man is crucified together with him,
&c. — In like manner, 2 Cor. x. 4-. is thus rendered : For the
iveapons oj our warfare are not carnal, but mighty through God, to
the pulling down of strong holds, 5, Casting down imaginations 9

and

Ess. 4. PRELIMINARY ESSAYS. 85

and everi/ high thing that exalteih itself against the hionvledge of
Gsd, and bringing into captivitxf evertj thought to tJie ohediaice of
Christ, 6. ^nd having in readiness to revenge ^ Sec. But the fol-
lowing is a more just translation : 5. PFe overthrow reasonings,
end every high thing raised up against the knowledge of Christy and
lead captive every thought to the obedience of Christ. 6. And have
in readiness to punish, Sec. See also Ephes. v. 19, 20, 21.

16. The Greek participles have an adversative sense,' and
therefore to translate them properly, the word though, or al-
though, must be joined to them. Thus, 1 Cor. ix. 19. For [m)
though I he free from all men *. — 2 Cor.viii. 9. Hv /.-Av.ricf, Though
he zvas rich *.— -2 Cor. x. 3. For (Ti^ji^al'jilsg) though lae nvalk in
ike flesh *. — Gal. iv. 1. The heir, as long as he is a child, differeth
nothing from a bond-man, («v) though he be lord of ail *• — I Pet. i.
6. On 'which account t^e rejoice, {oKiyov »^i Kvrrf.hjln;) although for
it little ivhile still ye are made sorry *.^ — Ver. 8. E«? h ec^U m o^-
sev\i<;, 0/i ivhom, thmgh now ye see him not, yet believing *. — i
Thess. ii. 6. A«y«jKW6; ev C^^m wkccj. Though lue might have bceJt
hurdensfLne . In all these passages our translators have rightly
supplied the word though, as included in the participle.

Supply the same word in the translation of the following
passages, and it will throw great light on them. Luke x. 32.
jLikewise a Levite f^-cyejU^ysj scatrte t«» ro'^i'j, tX6ti}v Ksii <^*'s» o£.vuirscp-4X^zy)
being near the place^ though he came and saw, passed by on the
0ther side.—R.ocn i. 21. Because {yTiovriq B--6v) though they knew
God, they did not glorify him. — ] Tim. iii, 14?. 27;-?/^ things I
^vrite to thee, (iXTfi^m) though I hope to come to ihee soon.

The Greek participles, by means of the verb ei^A understood,
are used for any part of the verb of which they are the partici-
ples. Thus Rom. V. 11. A)i.!x.t Kciv^i)(,t,'i^6iy But we boast in God^,
Ro:n. xii. 16. Ta xvt^ «; a^^jjAs^ (^^o-in^mq. Be sf the same mind one
towards another*. — Philip. iiL 4. K^^tte^ tya lyjjv, Though I might
slso have confidence * .—I Tim. v. 13. *A,w« ^6 n,ca «gya< y^ySa.-
»-b'«s* Tri^iis^oy^vitt t£^ 9ixice^, At the same time being also idle, the\>
learn to wander about. This is the Vulgate translat. — CoL

ii. 12. SyvTac^syTE?, Te are buried with kim -1 Pet- ii. 18. i'^r-

^ants {y7r»Tu,irs^oftive,i) be subject to your masters^. — 1 Pet- iii. 7.
In like manner, ye husbands (cryyotstavrj,-) dzvell with them*. — h\
other instances, the substantive verb is expressed, Eph. v. .5.
Tkx* )S sre yiiua-noim;. For this ye know*, iSee also Heb. ii. 13.
— Our translatorsp however, forgerting this use of the Greek
participles, have, in many other instances, translated them lite-
rally, and established a connection in tliQ (discourse which mars
the sense, and renders the apostle's ianguage perfectly ungram-
matcal.

Participles are sometimes put for the correspondent substantive
myns, Herod. L. L init. T* ^n^aivii^t M«g.^w., (for t* $»criK:i]

To

9S PRELIMINARY ESSAYS. E^s. 4.

To the emperor Marcus ivere born several daughters. Matt. iv. 3:
And luhen [o 7r«^&/J&;v) the tempter came. — Luke ii. 2. This was
the first enrolment (^yiyif^onvovTog rns 'Zv^ixg Kv^yivia) of Cj/renius
governor of Sj/ria ; that is, who was afterwards governor of Sy-
ria.— 1 Tim. vi. 15. The King (twp fixc-iXivcvrofy) of kings, and
the Lord {rcoy xv^ivovrav) of lords'^. — Heb. xiii. 7. Remember
{^ya^imy for ^yiuovca))) t/our rulers luho have spoken to you the ivord *.
But, to two of these translations it is objected, that the article is
wanting. Nevertheless, in the following passage, the participle
without the article is put for the substantive noun. Gah iv. 24.
"Axiva £$-<v ci2)tsriyo^iiui)>ciy ii'h/rk things are an allegory*,

17. Substantive Nouns. — The sacred writers sometimes
nse substantive nouns for adjectives. Thus, circumcision and wi'
circumcision sigmfy circumcised and uncircumcised persons ; ana-
thema, excommunication is ati excommunicated person. — 1 Cor. xiv.
12. So also ye, seeing ye are earnestly desirous {yvnv(Au\!»yy for Trnvf^ci-

'Imuj) of spiritual gifts y seek that ye may abound for the edification of
the church, — Ver. 32. Unvf^ctlx, The spirits (iox the spiritual
^\hs ) of th^ prophets are subject, — Gal. i. 14. More exceedingly^
f^fiXaTYiCy a zealot^ zealous — 1 John v, 6. Because the Spirit is
(k uxS^iUy the truth, that is^ true,

18. Sometimes in scripture, when one substantive governs ^-
ri$ther in the genitive, one of them must be translated as an ad-
jective. Luke xviii. 6. Hear vuhat (o x^jt/i? u^iKiag) the unjust
judge saith '*. — Rom. vi. 4. JValk in (y-onvcr-ATi ^i^<?) a new life

Rom. vii, 5. Ucc^yi^.xTcc noy a/zx^im, the sinful passions. — Rom.
viii. 3. In the likeness (o-«^k(^ uf^x^txg, of the flesh of sin) of sin-
ful flesh*. — Philip, iii. 21. T^coua, tni rxT^c-ivrjcneiXi mm, (the body
of our humiliation) our humbled body ; body humbled by-sin.
—CoL i. 22. The body of his flesh, his fleshly body.— -CoL ii. 18.
Puft up by ['jof^ rm <ru^x.i^) his fleshly tnind*. — Gol. iii. 14.
Bond of perftctness*, a perfect bond. — Eph. vi. 12. Against (tx
TtnvfActliKx TYtq TcorA^iciq, spiritual things of wickedness) wicked
sjjirits. — Heb. ix. 15. Receive the promise of the eternal inheri-
tance, the promised eternal inheritance 1 John i. 1. Have

handled [^ri^i Ac-ys ^m?i concerning the v/ord of life) concerning the

living word Accordingly it is added, ver. 2. Afid the life,

namely of the word, was manifested.

Sometimes when one substantive governs another, the latter must
be translated in apposition, as it is called, that is, as explanatory
of the former. — Gen. ii. 17. The tree of the knowledge of good and
evil ; the tree of the knowledge of good, which is evil ', that is,
the tree of the knowledge of a pleasure which is evil.— 2 Cor.
V. 1. IVhen our earthly house, (ts ckwo^-, of the tent,) nvhich is a
tent. — 2 Pet. ii. 1. J^'lio shall bring in (xi^icretg xyrtifXeixg, heresies
of destruction) heresies which occasion destruction,

19. When one substantive is joined to another by a copulative, th«

one

Ess. 4. PRELIMINARY ESSAYS. Si

x)ne must he translated as governing the other. — Dan. ili. 7. All
the people, the nations, and the languages, that \s^ people of all
nations and languages. — Matt. iv. 1 6. The region and shadow of
death"^ : The land of the shadow of death. — Acts xxiii. 6. The
hope and resurrection of the dend^ : The hope of the resurrection
of the dead. — In other instances, the substantives so joined must
be translated as adjectives, John xiv. 16. / am the nvnijy the
truths and the life : I am the true and living way. — Col. ii. 8,
Spoil you (^<i5t Til? tpkMtjo^ia^ Kut Kir/n etTTurvi';) through philosophy
and false deceit) through a false and deceitful philosophy ,-—2 Tinu
i. 10. Tlnth brought (life and immortality) immortal life to light*
— This idiom is found in the Latin language likewise. Pateris
libamus et auroy i. e. aureis pateris^ golden cups^

2©. Adjective Nouns The neuter adjective is sometimes

put for its corresponding substa?itive. Rom. ii. 4. 'Not knowing
(to ;^i5>3$-«y, the good thing) the goodness of God*, See also 2 Cor.
viii. 8. Philip, iv. 5. Heb. vi. 17. — Sometimes the neuter ad'
jective is put for the masculine Tind feminine jointly. John vi. ST.
Uxv, All that the Father giveth me, — 1 Cor. vi. 11. K«; TacJ]^
And such zuere some of you. — 1 Cor, xi. 12. As the woman is from
the man^ so also the man is by the woman ; but {%A\\a.') nll^ that is,
both man and woman, of God.

21. Genders of nouns. — The masculine Is sometime* put for
the feminine y even by classical authors. Of this, Black wall hatK
produced examples, Sac. CI. vol. i. p. S5. Wherefore, Acts ix.
<>5. Xaasivli;, though masculine, denotes the women who washed
the dead body of 'Dorcas,— -Participles and adjectives sometimes
take the genders y not of the substantive noun that is expressed,
but of one that is tantamount, and which is understood. Mark
ix. 20. Koii <^A/y ccvlcv sii^iioi to '7r¥iv^x, And the spirit seeing him,
straightway tare him. Here the word agreeing with ^^«y, is not
trvsvfia, but ^oiif^av under-stood. See pronouns, N° 64^.

22. Numbers of nouns. — A noun in the singular number i»
sometimes usedyir its plural. 1 Cor. vi. 5. One who shall be able
to judge i^oivci uiTov T» (c^zX(pH tffJIs) between his brethren*. — 2 Cor. xi.
26. Dangers in (the city) citiesy dangers in (the wilderness) %vil-
dernesses.

On the other hand, the sacred writers, to aggrandise the sub-
jects of which they treat, use plurd nounsy though the things
which they denote are naturally singular, Mark xvi.- 19. ^ai
down [iK h^ii^v, at the right hands) at the right hand of God. —
1 Thess. V. 1. Howevery concerning (^rav ;^^ov6>» xxi Kxi^avy the
times and seasons) the time and season, namely, of Christ's ap-
pearing. See also 1 Tim. vi. 1 5. Tit. i. 3. — Heb. ix. 23. Bui
ihe heavenly holy places (xg^W; ^vtrixt^y with better sacrifices) with
a better sacrifice ; For Christ offered only one sacrifice for sin.
Heb. X, 2'*^. He who despised Moses^ law died without [oiKrpium^

mercies)

SS PRELIMINARY ESSAYS Ess. 4.

Jiiercles) mercij*, — Matt. xxi. 7. And brought the ass and the coli,
and set htm [iTruva avUri) upon it^ the colt. Le Clerc, Ars Crit.
vol. i. p. 353. hath given examples from Homer of the same
anomaly. — If this change of the number is admitted in that fa-
mous text, 1 Cor. XV. 29. as some commentators propose, it
will afford an easy interpretation of a passage otherwise very
difficult : Else ivhat shall they do ivho are baptized (y^g^ n^^m)
for the dead man ,- for Christ, who was put to death by the
Jewish rulers.

23. Cases of nouns. — Blackwall (Sac. CI. vol. i. b. 1. c. 2.)
remarks, that grammarians think the genitive the only case that
can be put absolutely ; but the accusative often, and the dative
sometimes, are absolute in the Greek. For example, Mark ix.
28. Matth. viii. 1. This observation, Blackwall says, will clear
many passages from the charge of solecism, and account for
several various readings, occasioned by the ignorance of copyists.
The genitive absolute in the Greek, answering to the ablative
ahsolute in the Latin, hath often a causal signification, and ought
to be so understood. Gal. iii. 25. E>^z(r-Ai \ wt^lia^, But faith
(the gospel) being come, that is, because faith is come, tue are m
longer under the pedagogue .

24*. It is of importance to observe, that in the Greek lan-
guage, nouns in the genitive case sometimes express the object^
and sometimes the agent : and therefore, in the translation of
the scriptures, these uses of the genitive ought to be carefully
distinguished. Of the genitive of the object, the following are
examples : Matt. ix. 25. The gospel, or good news (r»5 /3<<ff-<A««5,
concerning the kingdom. — Matt. x. 1. Power [rm Trviv^Arm xKubx^^
rav) over unclean spirits, namely, to cast them out. — Acts iv. 9.
if ive this day be examined [iT^i ivi^yicM av^^.'^TTH Ac-^tvui) concerning
the good deed of the impotent man ; that is, concerning the good
deed done to the impotent man. — Rom. xvi. 15. Ku^uy^a Uo-^,
The preaching concerning Jesus. — 2 Cor. i. 5. For as {Trx^mocrx. ra
X^<6-y) the sufferings for Christ. — Eph. iii. 1. / Paul (o htr^ioq ra
X^f^-a) the prisoner for Christ. — 1 lim. iv. 1. Ai^xa-jccchioni ^enf^o-

vavy Doctrines concerning demons Rev. ii. 1 3. And have not re^

tained (rtyv 7r;or1<» ^tta) the faith concerrdng me : or it may be tran-
slated as the genitive of the agent, the faith which I enjoin.
25. Of the genitive of the agent, the following are examples :

Luke 1. 69. Ki^oi^; ff-^jTrt^iag^ a horn which worheih salvation John

vi. 28. This is the work of God ; the work which God enjoins.

Rom. iii. 22. Faith of Jesus *, the faith which Jesus requires.
— 2 L-or. iv. 10. Always carrying about in the body (^viK^ua-iv nt
«yg<» Ucra) the mortification of the Lord Jesus i the mortin cation
which the Lord Jesus requires or practised. — Eph. iv. 18. A-
cr;i^oT^«i»^gv<j< TJ3<; (J&)i5? tj* 0e», Being alienated from the life which
God commands, — Col. i. 24. And fill up the remainder of the af

Jlictions

Ess. 4. PRELIMINARY ESSAYS. S9

flfflidions of Ch'ist : the remainder^of the afflictions which Christ
hath enjoined me to suffer. — Col. ii. 11. The circumcision of
Christ ; the circumcision enjoined by Christ. See Rom. iii.
'J2. note.

The genitive is commonly marked by the article t». But
sometimes the article is omitted ; as, Hcb. v. 6. k«t» r^y mlit

}AiX')(,Kri^iK, According to the order of Mclchisedeck Tit. ii. 13.

The appearing of the glory of the great God, {kxi c-^r-<^coi vi^tov Iw^ for
r» o-&»T>jgo?) and of our Saviour Jesus Christ.

The dative of the cause^ manner, and instrument^ is often ex-
pressed by a preposition ; but sometimes the preposition is un-
derstood. Luke xxii. 49. Shall we stnite (iv) ivith the sword ?
— Luke xxiii. 15. Nothing worthy of death is done [uvt») by him.
Supply xAe^u. This is an easy solution of a difficulty which
hath hitherto perplexed all the critics and commentators. —
Ephes. ii. 15. y^nd hr.th abolished ( sv t»i cree^r,;) by his flesh. —
Heb. xiii. 10. ]Ve have an altar, of which they have no right to
tat [fi rvi (TXYivyj XuT^ivQvli^ .) who worship (supply gv) in the taber-
nacle,

26. Comparison of nouns. — While treating of n^uns, it may
be proper to observe, that the writers of the New Testament
have adopted the Hebrew manner of comparison. The follow-
ing are examples of the Hebrew comparison in the second degree :
Matt. xii. 7. / will have mercy, and not sacrifice j I will have
mercy rather than sacrifice. — Mark iii. 4i — Is it laivful to do
good on the sabbath days, or to do evil F — Is it not more lawful to
do good on the sabbath days than to do evil ? viz. in watching
Jesus on the sabbath, that they might find matter of accusation
against him. — John vi. 27. Labour not for the meat which perish^
eth, but for the meat enduring to eternal life ; labour more for tha
meat enduring to eternal life, than for the meat that perisheth.
— John XV. 22. If I had not come and spoken to them, they had
not had sin, so much sin. — 1 Cor. iii. 7. So neither the planter
is any thing, nor the waierer, but God who maketh to grow : Theif
influence is nothing in comparison of God's. — 1 Cor. i. 17.
J^or Christ sent me not to baptize, but to preach the gospel : Christ
sent me to preach the gospel rather than to baptize. — Col. iii.
2. Set your affections on things above, and not on tilings on the
earth : Set your affections rather on things above, than on things
on the'earth.

27. The following are examples of the Hebrezu manner of
comparing things in the third degree, by representing them ag
belonging to God. Gen. xxx. 6. Wrestlings of God ; that is,
very great wrestlings. — 1 Sam. xiv. IB. Tremblings of God,
very great tremblings. — Psal. xxxvi. 6. The mountains of God,
and Ps. Ixxx. 2. Cedars of God, are very great mountains and
cedars. — Jonah iii. 3. n«A<j ^s.iyot.Xn rm ©sa*, jf great city to God,

Vol. L M ' ' is

90 PRELIMINARY ESSAYS. Ess. 4.

is a very great city. — Maik xi. 22. Jesus ansiverlng^ said unf'p
iliem, (ix^n 7ri(fliv 0s») Have a faith cf Gody have a very great
faith. — 1 Thess. iv. 16. With the voice of an archangel y and
n.vith a trumpet of Gody a great trumpet. — ^The comparison in the
third degree is sometimes made by doubling the ' 'iuord. Luke
xxii. 15. IVith desire 1 have desiredy Ihave greatly desired. —
Acts iv. 17. A7r«A-«i urreiXYicr&>f.ii^ci, Let US threaten them ivith a
threatening ; let us threaten them severely. — ^Acts v. 28. Ov
'Tcu^Ay^/ihiot 'Kcc^Y.yyei'kciti^iVy Did ive tict straitly command you * ?
-^Matt. vii. 21. Not every one luho saith to mcy Lordy Lord;
that is, most excellent Lord.— Matt, xxiii. 7. And to he called
of men y Rabbiy Rabbi ; that is, most excellent Rabbi.— Mark
xiv. 45. He goeth straightivay to him, and sailh, Master, Master -,
that isy most excellent master.

' 2S. The positive is sometimes put for the superlative. Luke
ix. 48. He who is least among you all shall be ( yAyu,?, great^
greatest. For the disciples disputed who should be the greatest.

29. The comparative \s%omQX\mQS^Mt for the positive. 1 Tim.
iii. 14. Hoping to come to thee {jAyjcv) shortly, or soon. — 2 Tim.
i. 18. And how many things he ministered to me in Ephesus,
thou hno%vest (ZiXnov, better^ well*.- — Sometimes the compare
ative is put for the superlative. 1 Cor. xiii. 13. M^i^m 'hi ruTuvy

But the {g\e?iiex) greatest of these is charity^ 1 Cor. xv. 19. We

are of all men (gA5«v6Tj^o*, more) m^ost miserable.

30. Idiomatical nounsy are words used by the Hebrews in a
sense peculiar to themselves. Of these the following are exam-
ples.

Able, when applied to God, or to Christ, signifies able and
willing, Rom. iv. 21. Fully per iuadedy that what was promised,
he was able and willing even to perform. — ^Rom. xi. 23. For God
is (^vy«T05) able and willing to graft them in. See also Rom. xiv.
4. xvi. 25. Heb. ii. IS.

31. All is often used in a restricted sense, /^r M*? ^r^^/^x/
part. 1 Cor. viii. 1. We all have InowledgCy that is, the greatest
part of us, for it is said, ver. 17. There is not in every man that
knowledge. — 1 Cor. xi. 2. That ye remember nie in all things y that
is, most things. For they had not obeyed the apostle's pre-
cepts concerning the Lord's supper. — 1 Cor. xv. 51. We shall
mt all sleepy hut we shall all he changed ; that is, -many of us shall
be changed.

y^// sometimes means the greatest degree of the qualify to which
it is applied. 1 Cor. xiii. 2. All knowledge, dll faith, signify the
greatest knowledge, and faith. — Col. ii. 9. All wisdom and spi-
ritual understanding. — 1 Tim. i. 16. Shew all long-suffering. —
James i. 2. Count it all joy.

./^//signifies some of every kind. Matt. iv. 23. Acts x. 12.

32. Answer was applied^by the Hebrews to any kind of speech

. . ' It

Ess. 4. PRELIMINARY ESSAYS. 01

It may therefore be translated according to the nature of the
speech to which it is appUed. Matt. xi. ^5. At that time, Je-
sus answered n?jd said, I thank thee, 0 Father, h'c. At that time,
Jesus prayed and said, &e. — Mark xii. 35. j4t that time, Jesus
answered and said,, ivhile he taught in the temple, How say the
scribes that Elias, k^c. Jesus asked and said. — 2 Cor. i. 9. We
had [ccTi-oK^i^d, the answer) the sentence of death in ourselves *,

S3. A blessing signifies a gift. 1 Sam, xxv. 27. This blessing
(gift) which thine handmaid hath brought. — Rom. xv. 29. Come
with the fulness of the blessing of the gospel ; come with the fulness
of the gift of the gospel. — 2 Cor. ix. 5. That they would go be-
fore unto you, and complete beforehand your bef on-mentioned blessing ;
that is, gift to the saints.

34. Bowels. By this word the Hebrews expressed the ten-
derest affection, and the greatest vehemence of desire ; because
tender affection, especially love mixed with pity, occasions a
commotion and noise in the bov/eis. Hence the expression,
Isa. Ixiii. 15. Sounding cf the boweh. — 2 Cor. vii. 15. T« a-Trhsty-
xm, (his bowels) His, inward affection.— V\\\\\^. ii. 1. If any
bowels and mercies. — Philem. ver. 20. Avx'^cx.va-oy tx. cTirXay^vscy
Q/iiet my bo%uels.

35. ^r^fl J signifies the whole provision of tlie table. 2Sam.ix. 7.
Thou shah eat bread continually at my table. — Matth. iv. 3. Cotn-
7?jand tliatthis stone be made bread, or meat. — 4>. It is written, Mar:.
shall not live by bread [meTit) alone. — Matt. vi. 7. Our daily bread,
food. — Mark iii. 20. They could not so much as eat bread, take

-food. — Mark vii. 5.- Eat bread (meat) with unwashen hands.
See, Eat, Drink.

36. Called. To be called, often signifies to be, simply. 1 John
iii. 1. That we should be called the sons of God, that we should be
the sons of God. Sometimes called, means held, achioivledgedy
accounted. ,

37. Children, Sons, joined with a quality, denote an high de-
gree of that quality. Thus, children of light, of disobedience, of
wrath, sons of darkness, &c. — Children sometimes signiiy discip/es.
Thus, children of the prophets. Isa. viii. 18. Behold I and the
children. Sec.

38. Common. Because many of the things in common use
among the heathens were, by the law of Moses, unclean to the
Jews, they used the word common to denote a thing unclean.
Matt. XV. II. K«5<ye< toy uv^^aiTirov, (rendereth a man comn.on)
■Polluteth a man. — Mark vii* 2. When they saw some of his disciples
eat bread (koivoi^,, with common) with defiled, that is to say, with
unwashen hands *. Rom. xiv. 14. There is ficthing [koivcv, com-
mon) unclean of itself *. Heb. x. 29. Counted the blood oj the cove-
nant, &c. [Ktiva-j, a common) an unclean thing, the blood of an
unclean or sinful person,

S9^.

92 . PRELIMINARY ESSAYS. Ess. 4.

39. Doctrine {^^hx^n) signifies, not only the thing taught, but
the act ion of teaching ; a discourse in ivhich things are taught. Mark
iv. 2, Taught them many things by parables^ and said unto them
(g» m "^i^s^-xA <^^T«) in his teaching or discourse. — The same expres-
sion is used, Mark xi. 18. xii. 38. — Acts ii. 42. They constantly
attended on [in ^i^uy^-fi) the teaching of the apostles. — Titus i. 9. K«t-
rx T«y oi^cty/t')y According as he hath been taught *. 1 Cor. xiv- 26.
Each of you hath a psalm, {oi^cc^Ai ly^n) hath a discourse.

4©. Eaty Drink — As the Hebrews represented knowledge
and wisdom by meat and drink, they made use of the phrases,
eating and drink'ingy to denote the operation of the niind, in receiv-
ing, understanding, and applying doctrine or instruction of any
kind, so as to h'.i strongly moved thereby. Jer. xv. 16. Th^
nvords ivere found, and I did eat them. — Ezek. iii. 1. Son of man^
&c. eat this roll, and go speak unto the house of Israel : Consider,
imderstand, and get this roll by heart, and then go and speak
it to the house of Israel ; as is evident from ver. 4. Speak ivith
my nvords to them — Prov. ix. 5. Come eat of my bread, and drink
of the ivine nvhich I have mingled. 6. Forsake the foolish and live,
and go in the luay of understanditig — John vi. 51. I am the living
bread ivhich came dovun from heaven. If any man eat of this bread

he shall live for tver Hence, bread signifies doctrine, also m§ral

qualities, which are nourished by sound doctrine — 1 Cor. v. 8.

The unleavened bread of sincerity and truth Farther, to eat and

drink any quality, signifies intimately to partake thereof I

Cor. xii. 13. Have been all made to drink of one Spirit. — 1 Cor.
xi. 29. Eateth and dritiketh punishment to himself.

41. Elect, or chosen, often signifies the most excellent, the chief
the most precicus zmoug other things of the. same kind, because
excellence is the reason why some things are chosen preferably
to others. Thus, Exod. xv. 3. Pharaoh's chief captains are
called his elect captains. — 2 Kings xix. 23. His (elect) choice fir-
trees. — Rom. xvi. 13. Rufis chosen in the Lord , that is, an

excellent Christian 1 Tim. v. 21. Elect angels, 2iXQ the chief

angels ; in opposition both to those who are of an inferior order,
and to the fallen angels. — 1 Pet. ii. 6. Behold 1 lay in Sion a
chief corner stone, (ix.MKTcv) elected, precious. — 2 J^^hn ver. 1 .
Elect lady, is excellent lady. — ver. 13. Elect sister, is excellent
sister.

42. Face is often used to signify anger. Psal. xxi. 9. xxxiv.
16. The face of the Lord is against them that do evil *.

43. Flesh, Spirit Flesh denotes things weak ; spirit, things-

strong. Isa. xxxi. 3. The Egyptians are men, not God', their h9rs'
esfi^^h, and not spirit. — 1 Cor. iii. 1. I could not speak t9 you as t9
spiritual, but as [tuskikoi^) to fleshly persons, persons of weak un-
derstaiiding in spiritual matters. — 2 Cor. x. 4. The nveapons of
our i^nrfare are not fleshly, (weak) but mighty through God. — Hence

the

Ess. 4. PRELIMINARY ESSAYS. m

the law of Moses is called the flesh ; because its rites sanctified to
the purifying of the flesh only, and had no efficacy in purifying
the spirit : that power was peculiar to the gosjjsly which there-
fore is called the spirits Gal. iii. 3. Having begun In the spirit ^
(the gospel) are ye now made perfect bij the fleshy by the law of

Moses Rom. vii. 5., For ivhen lue were in the flesh ; when we

were under the law of Moses — Farther, the Hebrews used

flesh and blood as a periphrasis for man, especially when they

meant to insinuate the weakness of human nature. Gal. i. 16.

/ consulted not withflwsh and bloody I consulted not with any man.

Fleshy especially in St Paul's epistles, signifies the bodij with
its appetites and lusts ; the unrenewed part of our nature. Gal.
V. 16. Walk in the spirit, walk according to the spiritual part of
your nature, and ye shall not fulfil the lusts of the fleshy the lusts
of the animal part of your nature •, for the flesh lusteth against
the spirit, and the spirit against the flush.

41'. Glory is expressed by a Hebrew word which signifies
iveight ; hence, 2 Cor. iv. 17. An exceeding and eternal fiveight of
glory. — By this word the Hebrews denoted the perfections of
G^df.— -Rom. i. 23. Changed the glory (the perfections) of the in^
corruptible God into an image. — Rom, vi. 4. Raised up from the

dead by the glory (power) oj the Father Ephes. iii. 16. Accord-

ing to the riches of his glory y of his goodness.

45. To hear i^xxvuy) signifies to heary to understandy to believe, to
sbeyy to hearken, to grant, and to report : and therefore, in tran-
slating this word, due regard mast be had to the scope of the
passcige where it is found. John ix. 27. / have told you already y
[koci ax. rficarocTi) but ye have ?iot believed ; why desire ye (xK^c-iv) to
hear it again P — 1 Cor. xiv. 2. He that speaheth in an unknown
tongue, speaketh not to men, but to Gody for no one (ciKusij heareth)
understandeth him *. — Gal. iv. 21. Te who desire to be u?ider the
law, (tov fOjtwv B« ocK'^iTi) ivhij do ye n$t (hear) understand the laiv ?

— Acts ix. 7. The men which journeyed with him stood speechless,
(fltxaoyre?) hearing a voice, but seeing no man *. — Acts xxii. 9. And
they that were with me^ saiv indeed the lights and were afraid ; but
fax. vix,is(rxyyj they heard not : so our translators have it ; but it
should be rendered^ they understood not the voice fthe speech^ of
him who spake to me. This is an easy and proper reconciliation
of these passages, v/hich, in the common method of translating
the Greek word «>ii(-^v, are directly contradictory to each other.

— 1 Cor. V. 1. '0x0; xxr^f.xi, It is commonly reported, that there is
fornication among you *.

46. Hearing ( axcn } signifies not only the act of hearing, but

the thing heard ^ a relation, a report, fame Matt. xiv. 1. Herod

the tetrarch heard (mi ety.oYi'/J of the Jame of Jesus'^. — John xii, 38.
Ji'^ho hath believed (rn u.y,tt\) our report * ?

47. Heaven was ustd by tlie Hebrews to denote God, the

possessor

»^ PRELIMINARY ESSAYS. Ess. ^.

^possessor of heaven. Matt. xxi. 25. The baptism of JcJin^ was k
from heaveny or from nien P Was it from God, or from men ?

Luke XV. 18. / have sinned against heaven^ and before thee, 1

have sinned against God.

48. Hohf (ayi^) primarily signifies that ivhich is cleans or
free from defilement. Deut. xxiii. 14-. Therefore shall thy camp be

hJify that lie see no unclean thing *.

Holtj likewise signifies separated from a common to a sacred use>
In this sense Aaron and his sons, the priests, are called holy ;
being separated from the rest of the Israelites, to minister in
holy things. Also, because the Israelites, were separated from
ihe rest of mankind, and set apart for the worship of the true
God, they were called, Deut. xxxiii. 3. God's holy onesy or
saints. Wherefore, when in the epistles the name of saints is
given to a whole church, it is in the same sense in which it was
given to the ancient Israelites as a nation. It does not denote
holiness of life , but merely their separation from the heathens, to
•worship the true God, and to be his <;hurch and people, in

place of the Jews, 1 Pet. ii. 9. See Sanctify In like manner,

places and things are called Jidy, on account of the use to w^hich
they are destined.

Holy and holiness often denote moral purity 1 Sam. vi. 20.

Who is able to stand bejore thii holy Lord God P — 1 Pet. i. 15. As
he ivho hath called you is holyy be ye also holy in all your ccnversa-
/ion.

Because the Hebrew word answering to holy^ signifies some-
times mercifuly bcunlifuly bmeficenty and is so translated in our
bibles, it may have the same meaning in some passages of the
New Testament. See Titus i. 8. Heb. vii. 26.

49. Kouom-y in the speech of the Jews, signified 7naintenance.
Matt. XV. 5. But ye sayy ivhosoever shall say to his fathery or his
mothery ivhatsoever thou mightest be profited by mCy is a gift to the
temple, 6. And shall not honour (shall not maintain) his fathery
er his mothery shall be free. — 1 Cor. xii. 26. Or one member be
honour edy (nourished) ail the members rejoice with it, — 1 Tim. v.
15. Honour widows who are really widows ; that is, maintain them
from the funds of the church ; as is evident from the following
ver. 4. — Ver. 17. Let the elders who rule well be counted worthy
of double hmour ; that is, ot a liberal maintenance. — 1 Pet. iii.
7. Giving honour to the wife as the weaker vessel ; that is, nou-
rishing the wife with tenderness, on account of the weakness
of iu:r body.

50. Living. — ^The Hebrews used the word livingy as an epi-
thet to denote the excellency of the thing to which it is applied.
Thus John iv. 10, 11. Living water. — Acts vii, 38. Living ora-
t'les, — Heb. x. 20. Living way. — 1 Pet. ii. 4; 5. Livingstone. —

Rev.

Ess. 4. PRELIMINARY ESSAYS. 95

Rev. vii. 1*7. Living foufitain, signnv excellent waters, -excellent
oracles, Sec.

5i. Name^ is often put for a person^ especially when the per-
son spoken of is greats, honourahle^ and illustrious, Psal. xx. 1.
The name of the God of Jacob defend thee. — Acts i. 15. The num^
her of the names (persons) ivas about an hundred and twentij. —
Acts iv. JO. Be it hnoivn ujito you all — that by the name of Jesus
Christ of Nazareth — by him, d<Ah this man stand here before you
whole. — Rev. iii. 4. Thou hast a few names (persons) in Sardis,
ibho have no} defied their garments John xvii, 6. / have manifest-
ed thy name (tliy character and will) to the men ivhich thou gavest
me This idiom seems to have taken its rise from the circum-
stance of persons being known by their names.

52. Riches denotes ihe greatest abundance of any thing Rom.

ii. 4'. Despisest thou the riches (the greatness) of his goodness ? — -

Ephes. i. 7. Accarding to the riches (greatness) of his grace

Ephes. iii. 8. Preach to the Gentiles the -unsearchable riches (great-
ness) of Christ Col. i. 27. What is the riches of the glory (what

the greatness of the glory) of this mystery — Col. ii. 2. All the
riches of the full assurance of understanding, the fullest assurance
of knowledge.

53. To sanctify, to make holy, to hallow, in the writings of the
Hebrews, signify to cleanse a thing from those defilements which
render it unfit for sacred uses. Thus, Moses is said, Exod.
xix. 10. to sanctify the people, by making them ivasJi iheir clothes^
&c. Hence, to sanctify, signifies to set a thing apart for a par-
ticular purpose ; also, to fit. a thing for a particular use.-^ — Jer.
xii. 3. Prepare them for the day of slaughter *, is, in the Hebrew
text, Sanctify them for the day of slaughter, — 1 Cor. vii. 14-.
For the unbelieving husband is sanctified to the luifc, and the unbe-^
lieving ivife is sanctified to the husband : The husband and wife,
though unbelievers, are fitted to perform their relative duties
to each other, by their mutual ntFection. In the apostolical
epistles, Christi;;ins are said to have been sanctified, because they
were separated from idolaters, and fitted to worship and obey
the only true God ; on which account the whole body of Chris-
tians are called saints. In like manner, those who are fitted
for heaven, are said, Heb. x. 14. to he sanctified by the one offer^
ing of Christ ; they are fitted to be admitted into heaven ; hav-
ing received the pardon of their sins, through that one offering.
See Holy.

To sanctify or hallow God, is to venerate and pay respect to God„
on account of the excellence of his character, and the greatness
of his power and goodness. Isa. viii. 13. Sanctify the Lord of
hosts himself, and let him be your fear ^ and let him be your dread, —
c*/Iatt. vi. 9. Halhieed be thy name.

54

96 PRELIMINARY ESSAYS. Ess. 4.

54-. Sc^nie [rim) in Scripture, often denotes a great number ;
viantj. — Rom. iii. 3. JVhat if some have not believed? What if
the greatest part of the Jewish nation have not beheved ? Rom.
xi. 17. But if some (the greatest part) oj the branches nvere broken
9ff? — 1 Tim. iv. 1. Thati in after times, some (a great number)
shall apostatise from the faith. — Heb. iii, 16. For some ivhcn theij
heard pi ovohed : The whole congregation did so, except Caleb
and Joshua.

55. To speak in the Hebrew phraseology, denotes any kind
of speaking, whether in the way of afirmationy or cowmandy or
question, or promise. — Rom. iv. 5. Even as David also (A«y«)
describ^ih the blessedness, &c. * — Jer. xviii. 7. At ^vhat instant 1
i,hall speak (command) concerning a nation, and concerning a king^
dgm, to plufk up, and to pull doivn. — In the New Testament, the
words eiTretv and A3y«y have the same significations. Matt. iv. 3.
If thou be the Son of God, (^jrg, speak) command that these stones
he made bread '^ . — Matt. ix. 5. For luhether is it easier («;r«», to
say) to command, thy sins be forgiven thee, or («x«y) to command ^
Arise and ivalk ? — Mark v. 43. K«< «5r«, And commaTided to give
her [(payen)) meat*, — Mark ii. 11. He saith to the sick of the palsy ^
i^a-oi Mycr>) 1 command thee to arise. — Luke vi. 46. Why call ye me
Lord, Lord, and do not (« Asyw) the things I command. — Acts xv.
iJ4. Certain ivho ivent out jrom us have troubled you (Aeyw?) nvith
precepts, subverting your souls, (Asy^vrs;) commanding you to be cir-
cumcised, to luhom lue gave no such commandment. — Rom. xi. 1.
i\6y6; vv, J ask then, Hath God cast a-way his people F See also John
xii. 49. Rom. xii. 3. Aiya ^S, Now, by the grace ivhich is given
me, I command every Of le among you. — I Cor. vii, 12. But to the
rest {iyi^ y^iyci) I command, not the Lord. — 2 Cor. iv. 6. For God
(o eiTTwv) luho commanded the light to shine out of darkness *. — Rev.
xiii. 1 4. Aiym, Commanding those nvho d-well on the earth to make
an image to the beast. — Eisner and Raphelius have shewn that
the Greek writers use the word y^iyu in the same sense.

To speak, (XaAftf) hath the same general signification with
hiyet, Luke i. 55. KkS^jj i^afArjo-* (as he spake) As he promised to
our fathers. — See Heb. i. 1.

56. Spirit. — Besides the significations mentioned in explain-
ing the word fcsh, No. 43. spirit denotes the greatest degree of
any mental quality, either good or bad. — Luke x. 22. Jesus re-
joiced in spirit, rejoiced greatly. — Acts xviii. 25. Being fervent

in spirit, being exceedingly zealous. — Acts xix. 21. Paid pur-
jmed in spirit, firmly purposed. — Acts xx. 22. Behold I go bound
in the spirit to Jerusalem, I go with a firm resolution. — Rom. i.
9. Whom I serve luith my spirit, serve with the greatest zeal. —
Rom. viii. 15. Spirit of bondage ; spirit of adoption ; Rom. xi. 8.
Spirit of deep sleep ; signify the greatest degree of bondage *, of
tilial disposition , of stupidity.

57.

Ess. 4. PRELIMINARY ESSAYS. 97

57. Stand. — Dr Symonds of Cambridge, in his treatise on
revising the English translation of the bible, page 128, tells us,
from Mr Markland, that all verbs of posture or .ne^ture, as to
standy to sity to gOy to lualk, &c. in good Greek writers, have the
signification of ex'ntere,, to he^ Acts ix. 7. And the men ivho
journeijed with him ( i^viK^trccv^ stood) were speechless : For it ap-
pears from Actsxxvi. 14. that they all fell to the ground.

58. Truey as an epithet, denotes excellence. Luke xvi. 1 1 .
The true richesy the most excellent riches — John i. 9. The true

lighty the most excellent light John vi. 32. True bread, the

most excellent bread — Heb. viii. 2. The true tabernacle y the
most excellent tabernacle.

Truth ^vgx\\^Q^ justice y righteousness. John iii. 21. He who
doth frviv oiM^eieiMy truth, that IS J righteousness, cometh to the lights
&c. I Cor. xiii. 7. Rejoiceth not in unrighteousnessy but rejoiceth
jointly (rn aM^etci, in truth, that is^ in righteousness.

59. Walk — One's waiky denotes a continued course of action
and enjoyment, either good or bad ; the habitual manner in
which one lives. Gen. v. 22. Enoch walked with God. — Rom.
viii. 1. Who walk not after the flesh. — 2 Cor. v. 7. We walk by
faithy and not by sight.

60. Word (Adyds) is a term of very extensive signification.
It signifies not only reasouy but speech, which is the effect of rea-
son i reason brought forth. Hence the word, often denotes the

preaching of the gospel. Luke i. 2. Were eye witnesses, and minis-
ters of the word — Acts vi. 2. It is not reason that we should
leave the word of Gody and serve tables^ leave the preaching of the
gospel of God. Acts x. 44?. The Holy Ghost fell on all them who
hard the word, the gospel preached at that time.

Word, (>^oyii<i) like the corresponding Hebrew noun, signifies
a mattery or thing, or affair of any kind. Matth. v. 32 Whoso^
ever shall put away his wife, (ifx^tKrog Xoya To^ntcig) except for the
affair of fornication. — Matt. xxi. 24. I also will ask you (ha Aoyov)

one thing * Acts x. 29. I ask therefore (-v^n-^oyajfor what intent

(purpose) ^^ sent for me*. — Acts xix. 38. Aoyov ly^a^nv. Have an
accusation. — 1 Cor. xv. 2. If ye remember {jm Aoya*) in what
mariner y &c.

Word (A«yo5) signifies likewise a command. Exod. xxxiv. 2S.
He write upon the tables the words of the coven ant y (LXX. t^j 'h-ftuc
Aoya?) the ten commandments *. — John x. 35. If he called them gods
to whom (Aflyog) the Command of God Came. — 1 Tim. vi. 3. Consent
not to wholesome (xoye;?, words) commandsy even {}^oyoi^ to the
words) to the commands of our Lord Jesus Christ.

Word ( Aoyog) sometimes signifies a sentence of a discourse. Rom.
xiii. 9. And if there be any other commandment, it is briefly sum-
med up (ev raTfitf t« Acya)) in this sentence; namely, Tliou shalt
love thy neighbour as thyself ^\ Cor. xiv. 19. /;/ the churchy I

Vol. I. N ha$

98 PRELIMINARY ESSAYS. Ess. 4.

ad rather speak (^TnvTi A^ysj) Jive sentences '^vith my meaning un-
derst&cdj than ten thomand (Adys,-) sentences^ &c.

Word (%r,^'j.) likewise signifies^ matter^ or things of any kind.
Luke ii. 19, Mary kept fyravla rx ^Y.uiPiu) all these things *.

61. Pronouns. — The ^nrnitwe substantive pronoun eg Jie^ must
be distinguished from the adjective pronoun 6j, ity o, ivho^ ivhich.
Matt. xiv. 17. '0« ^« A£y5*ff-<, They say unto him. — Acts viii. 27.
Who had come to Jerusalem to luorship : (og ) He had the charge cf

all her treasures Acts xiii. 30. But God raised him from the

dead^ ■^05 (i0/^) and he vcas seen many days^^. — Col. i. 15. 'Oj, He
{God's beloved Son^ mentioned ver. IS. J is the image of the invisi-
ble God, — Ver, 18. 'O5, He is the beginning.— .B^^h. v. 6. Thou
art a priest for ever after the order of Melchisedeck. 7. *05, He
(Cnrisf mentioned ver. 5.) in the days of his flesh, when he had
offered up prayers^ &c.

■ 62. T.ie sacred writers, to give the greater emphasis to their
discou-'se. sometimes join tivo relatives luith one antecedent. 1
Pet. !i. 24. '0$ rcir, Luoi^Tioig Yium civT«gy JVho his own self bare our

sins * i Cor. ii..9. 'A for rayloj, These things eye hath not seen^

&C. {kj) ivhich God hath prepared, &c. — Rom. xiv. 14. To him
ivlio reckons any thing tb be unclean^ [iKwef) to that man it is unclean,

63. The relative pronouns,, in many eases, refer not to the
/?<?^r, but to the remote a?iteccdent. Luke v. 17= The power of
the Lord ivas present to heal (xiPin^) them : Not the Pharisees, who
are mentioned immediately before, but such sick people as were
in the crowd. — 2 Thess. ii. 8. Shallrender ineffectual, by the bright"
ness of his coming, (a) of whom the coming is ajter the strong working
9f Satan. Here -s of whom, refers not to the Lordy the immediate
antecedent, but to the lawless one, mentioned in the first part of
ver. 8.

64. The relative pronoun is sometimes used to denote an an-
tecedent, not mentioned before, but which the writer is thinking
of in his own mind. Thus 2 Pet. ii. 1 1. Avrm, Them, is not-
put for oolttq, dignities, mentioned ver. 10. but for the evil angels,
of whom nothing is said. — 1 John ili. 2. JVe know that when he
shall appear, we shall be like (ctvrof) him, we shall be tike Christ,
of whom nothing is spoken before.- — Ver. 16. £««««?, He, stands
for Christ, of whom there is no mention made in what goes be-
fore.— Heb. ii. 7. Thou hast made hi?nJor a little while less than
angfis; namely. The Son; as is plain from ver. 8, 9. — 1 Pet. iii.
14. Be not afraid of their terror. Here vlie relative //;f/V hath
no antecedent expressed.

65. The relutive ptOPoun ««/•?, is sometimes used for gy*» ««JIc;,
rv cf.viti^ I niyself, thou thyself ; and «Jlo* for k^ag ttvloi, &c. Acts
xxiv. 8, By examining oj whom («tJ]«f) thou thyself may est take

■kncLvhdge of all these things*'. —Mztt. xxiii. 37, Jerusalem, tkcu
f thai

Ess. 4. PRELIMINARY ESSAYS. 99

that stznest them ivhich are sent to thee, ^^og «yl>3v for Tgo,- fia-^wf,
sent to thyself.

QG. WhQ'^. words of difrerent gcfiders ^re the antecedents,
though the relative takes the gender of rk' masculine woxdy it com-
preliends the whole. Heb. i. 11. Au]«/, They (ov^a'joi koci yr,)-
shall perish, — Sometimes th^ relative takes the gender of its conse-
quent. See CoL i. 27. Sometimes /.^d' r^/^^^'yc' differs in gender
from its antecedent^ regarding the meaning of the antecedent ra-
ther than its form ; as in the following exam.ples, GaU iv. 19.
Col. ii. 15. 19. Of this solecism Beza has given an example,
from Etiripides, in his note on Col. ii. 19.

67. 'rhe relative pronoun «? « a called by Clenard the subjoined
article^ is sometimes used for the deniomtrative arogy ecvrvi, ruTt,
Clenard. Gram. p. 166. Of this use of the relative pronoun, we
have examples in the New Testament. I Pet. iv. 5. 'o< for
ir«<. They shall give an account to hiniy &c. — 1 Pet. ii. 8. '0<,
These stumble at the luord. — Scapula ^Iso observes, that the Greek
writers use the relative in the sftme manner. 'O? ot y uu^nTrof
r<e<p*y Ext«^05 iTrTro^etuois. Iliad, last ver. 1 am therefore of opi-
nion, that, in tlVe following passages, the relative y though com-
pounded with rii is used for the demonstrative isros. Acts xxiii.
S3. 'OinvHi These (the horsemen) going into Cesarea, and deliver'
ing the letter to the governor y presented Paul. — Acts xxiv. U
'OiTtPsj, These, namely Ananiis, the elders, and Tertullus, in-
formed y ^c. — PcOm. i. 32. 'Omvs?, These men knowing the law of
God, that they who do such thingSy ^&c.— Rom. xvi. 4. 'OmvUy
These persons for my life laid down their own necks, — 2 Thess. i.
9. 'Omvs?, The \:e shall suffer. See, however, No. 71.

6S. The de):ionstrative pronoun ruro^ this, often denotes some-
thing that follows in the discourse. John vii. 22. Aiu mrty
For this reason Aloses gave ym circumcision, not because it is of
Mosesy but of the fathers.— ^(jm. iv. 16. A/at tbIo, For this reason
it is by faith y that it might be by grace. — 1 Cor. vii. 6. T»l» o-.
But this (that follows) / speak by way of irdvice, — 1 Cor. xi. 17.
T»% ^8 '^rct.oix.yyihmy Now declaring thisy that follows, I praise vou
not, that ye come together y &c. — 1 Tim. i. 16. But {^.x nil o) for
this reason I received mercy, that in mCy Sec. — 2 Fim. ii. 10,
Aisi n/le. For this cause I patiently bear evil for the elect^s sake, that
they also may, &c. — 2 Tim. iii. 1. Talo h, Tuu know ahoy that
in the last days, &c. — Philem. ver. 15. A«« I'^t, For this reason,
psrhapsy he was separated for a little while, that thou mightest have
him for ever. — Heb. ix. 15. t^ia rslo, For this cause he is th" ]\Je-
diator of the new covenant , that by means of death, &c *. — Wii;..e-
fore Rom. v. 11, 12. may be thus translated: By 'iv hem we
have received the reconciliation, i^ix rylo.) for this reason ^ as by one
man sin entered, &c.

69. AR-fiCLES. — The articled, k, r«, shews that the word to

which

100 PRELIMINARY ESSAYS. Ess. 4.

which it is prefixed, signifies a particular person, or thing ; con-
sequently it renders that word emphatical. Thus o ur/)^, is not a
man, or ani/ man, but the man of whom the discourse is. Now,
though in general the article renders a word emphatical, it is
sometimes used where no emphasis is intended ; so that the word
to which it is prefixed must be translated as if the article were
wanting. Of both these uses of the article, the following is an
example. 2 Thess. ii. 3. Unless there come (ji otTro^dctx) the apos-
tacy\ and [o etv^^uTro-, tac, af-x^rix^) the man of sin be revealed. For
the article is emphatical, except before ^fau^na?, which must
be translated as if the article were wanting. On the other hand,
some words which want the article are emphatical, and must
be translated as if the asticle were prefixed. Matt. i. 18. Was
found with child [ix. 7cnvfx,AT<^ kyiu) of the Holy Ghost *. — Mark i.
1. The beginning of the gospel of Jesus Christ, [viov Qm) the Son of
Qod'*, — John iii. 6. That "juhich is begotten ['jrnvfji.ct.Tci;) of the Spirit,
namely, of God. — Gal. iii. 5. E| i^^yuv vo^a, signifies bij works of

the law- Heb. ii. 4'. Mi^i(rfiit(; Trvivy^oilog aym. Distributions of the

Holy Ghost. — ^Wherefore Titus ii. 13. may, as was observed on
the sign of the genitive case. No. 25. be translated, appearing
cf the glory of the great God (»««< (r»)rr,^(^ )i^<wy) and of our Saviour
Jesus Christ. — 1 Pet. iv. 6. Condeyrmed by men {c-a^Ki) in the flesh
but live by God ['Trnvuxn) in the Spirit.

70. When the article does not render the word definite, or em^
phatical, in its signification, it is put for t<?, and may be trans-
lated some, an; as Matt. ix. 11. 'O* (px^KrcuM, Some Pharisees.—^
Matt. ix. 28. He went («$ m^ tiKiccv) into an house. — Matt- xxv. 1.
Went out to meet (t» vv^^iv) a bridegroom. — 1 Cor. i. 11. 'Ttto r»Tt
XAo)05, By some belonging to Chloe.

71. Clenard, (Gram. p. 165.) speaking o^ the prefixed articles
e, ;^, TO, says, " Capiuntur et pro demonstrativis pronominibus ;
T«y, pro Taley, hunc ; tjjv pro Tavlijy, hanc : id quod crebrum est
adiectis conjunctionibus ^i et ys j <5^«, si^s, ro^g ; ays, ^ys, Tdygj pro
«1o5, «Jii5, ry]o. Et idem in reliquis casibus, t«^j, rah, rovh, pro
T»]a, Ts/1», T^loy." Of this use of the article we have many ex-
amples in scripture. Matt. xxiv. 32. Learn (t»v 5r«ft^«««A»v) this
parable from the fig-tree, &c. — Acts ix. 2. That if he foutid any

(tji? «^») of this way * Acts xxiv. 22. When Felix heard these

things, having per feet knowledge {tts^i rm o^a) concerning this way. —
Rom. xvi. 22. / Tertius who wrote (tjjv) this epistle *. — 1 Cor. v.
9. / have written ;e» tvj iTi^ohvi) in this letter. Sec. — 2 Cor. vii. 1 1.
ye have approved yourselves t9 be clear {ly ra Tv^xyf^uri) itt this mat-
fey * Col. iv. 16. JVhen (ii) this epistle is read * — 1 Thess. iv.

6. Go beyond, or defraud his brother [iv t<w) in this matter. — 2 Thess.
iii. 14. If any one obey not (t« y^oyai iiuuv <noc rm i7ri<ToMi) our com~
mand by this letter.

72. The article is sometimes used for the personal pronoun k

he

Ess. 4. PRELIMINARY ESSAYS; 101

he. Mat. xiii. 20. 'O ^i a-TC-x^^^y But he that received the seed *. —
Matt. xiv. 18. 'O 5s etTTiVy But he said *. — Gal. iii. 5. 'O srv, He

therefore that ministereth the Spirit * Col. iii. 25. 'o h. But he

that doth wrong * Heb. vii. 6. 'o ^s un ysysacAayj^^sva?, But he

luhose descent is not counted * — This use of the article^ aiFords an
easy translation of that difficult passage, Rom. vi. 10. 'o 7«^
•cTTi^rfve, For he who died^ died by sin : ( ohl^r,) But he who liveth^ &c.

73. The article, in all its genders and cases, is often put/i?r the
relative prononn tg, it, o, and must be translated who, which.
Mark xii. 38. Beware of the scribes, {rm ^iXovlm) luhich love to go

in long clothing * Rom. ix. 5* 'O av, for U £?•<, Who is over ally

God blessed, &c *. — Sometimes the article in this sense is un-
derstood, and must be supplied. 1 Tim. iv. 2. Through the hy-
pocrisy of liars (x.ix.ci'jivi^ix(!-f/e.ivfjv, for rav Kix-avln^m^f^ivm) who are
seared. — Ver. 3. K^jXvovIcjv, for ruv y,0Xvov\o>y, Who forbid to marry.

74. In many instances where the article is put for the relative
pronoun, the substantive verb is understood, and must be sup-
plied in the translation. 2 Cor. viii. 22. Much more diligent upon
the great trust (t*j «? >5|tt«5) which he hath in you — 2 Cor. ix. 3.
That our boasting (t* Wi^ v^m) which is concerning you.

PARTICLES.

75. Lowth, in his English Grammar, page 32. observes,
*< That the connective parts of sentences, by which he means re-
latives, prejwsitions, and conjunctions, are the most important of
all, and require the greatest care and attention : for it is by
them chiefly that the train of thought, the course of reasoning,
and the w^hole progress of the mind, in continued discourse of
all kinds is laid open ; and on the right use of these, perspicui-
ty, which is the first and greatest beauty of style, depends."
This observaton, which is perfectly just, shews, that in a tran-
slation of any discourse from one language into another, it is
of the utmost importance that the meanings and powers of the
connective parts thereof be properly expressed. — In the He-
brew language, the connectives being few, are used with more
latitude of signification than belongs to the connectives which
properly correspond to them in other languages. Wherefore,
in translating the books of the New Testament, it ought to be
remembered, that the authors of these books being Jews, natu-
rally used the Greek particles and prepositions, not only in all the
variety of their own significations, but in the variety also of
the significations of the corresponding Hebrew particles and
prepositions. And of these various significations, the one
which best suits the passage where the particle is found,
ought to be expressed in the' translation ; otherwise, the
inspired writer's train of thought will disappear, and the
course of his reasoning be interrupted, perhaps inverted.

Wherefore

105 PRELIMINARY ESSAYS. Ess. 4.

Wherefore, to lay a proper foundation for a ri^ht translation
of the scriptures, the following examples are produced, chiefiy
from the scriptures themselves, to prove the variety of mean-
ings affixed by the sacred v/riters to the Greek particles, by
which they have connected the different parts of their discourse.

A A A A

76. A;JK5f is sometimes used affirmatively ^ and must be tran-
slated yea^ also, certainly. This sense of u.ik.o!, is acknowledged
by Hongeveen, who renders it by the Latin words imma^ etianif
Acts xix. 2. AJ^ec Indeed ive have not so much as heard that the
Holy Ghost is given. — Rom. viii. 37. A»>et, Nay^ in all these
things *. — 2 Cor. vii. 1 1. Ayk.ocy Tea^ <u)hat clearing of yourselves ;
{tt^ct) yea^ ijohat indignation ; {a,>h(t) yea^ ivhat zeal ; (^ei».x) yea,
ivhat revenue *. — In this passage, however, u^ei might better
be translated also. — Rom. vi. 5. For seeing lue have been planted
together in the likeness of his death, («»«-; >^) certainly lue shall be
also in the likeness of his resurrection,

77. A«\«t is sometimes used by the Greeks as the first word of
a. discourse, and signifies, noiv, now indeed. Of this use of «».*
Hcogeveen has produced examples from the best Greek writers.

7S. A»vet is likewise used causally, and must be translated /cr,
because. John vii. 12. Others said no, [^y^a) for he deceiveth the
2^ecple. — 1 Cor. iv. 3. A».eft, Because I do not condemn myself. —

1 Cor. XV. ] 0. And his grace which was bestowed on me, luas not
*L>ain ; («».«*) for I laboured more abundantly than all of them, — =

2 Cor. vii. 14-. I am not ashamed ; [u^k) for as I spake all things,
&c. — 1 Thess. ii. 2. A;5^.« v^. For although ire had before suf-
fered.— Titus i. 15. But to the polluted and unjaithful^ nothing is
pure, («».«) because hath their understanding, &c. — 2 Pet. i. 16.

We have not folloived cunningly devised fables, when we made known
toycu the power and coming of our Lord Jesus Christ. (A^.ee) For
nve were eye-witnesses of his majesty.

79. A».«5 is used illatively, and must be translated, wherefore,
therefore. Acts x. 19. Three men seek thee, («:>^.oi) therefore arise
ftnd get thee down. — Acts xxvi. 15. I am Jesus whom thou per-
jecutert, [eiXtM/. ejy«(r]«.^<) wherefore arise*. — 2 Cor. viii. 7, ATisa,
Therefore as ye abound in every thing*. — £ph. v. 24. Ansci There-

fore as the church is subject*.

80. A».f«, Unless, except. Matt. xx. 23. Is not mine to give,
{tc'h'h 0/?) except to them, &c. — Mark ix. 8. They saiu no one, («»».«)
jave Jesus only*. — 2 Cor. ii. 5. If a certain person hath grieved
mc, he hath not grieved me (^ocX^ec) except by a part of you. — 2 Cor.
V. 12. We do not recommend ourselves to you, (^ft»,ec) but only give
you an occasion. — i John ii. 27. Te have no need that any one
shotdd teach you^ («aa' ooc) except as the same anointing teacheth you
concerning all things,

81.

Ess. 4. PRELIMINARY ESSAYS. I OS

81. KXhot^ Ta, however. Rom. x. 18. AXhx, Td I snij, therf
have not heard. — 1 Cor. iv. 4. I know nothing by mi/:elf, [ti\Xu,)7jet
am I n:t hereby justified *. — 1 Cor. xii: 24. AAA**, However, God
hath tempered the body. — I Cor. xiv. 20. AAP^cs, Howbeit in malicn
be ye children *.

A N.

82. A9 joined with a verb, must sometimes be transhte<i
(certe) certainlyy witJwut doubt. Matt. xi. 23. IF the might>/
works which have been done in thee, had been done in Sodomy («/.!« v«v
uv) it would certainly have remained ^SiC. — John iv. 10. If thou
k newest — who it is that snith to thee^ Give me to drink ^ [a-v uv ^-^rxi
itsJIoi',) thou certainly wouldest have ashed him, &c.

A n o.

S3. A;rd sip;nliies of^ or belonging to. Acts xvii. 13. But
luhen the Jews [utto) of Ihessalonicay had knowledge that the word
of God was preached of Paul in Berea, they came thither also *.

I 84. Atto For, by reason of because. — 'Mat. xviii. 7. JVo to the
^uorld (xTTo) because of offences ^. — Luke xix. 3. Could nat («;r#
*%^^) j^^ the press, because he ivas little of stature*. — Luke xxi.
26. Men^s hearts failing them {(a-t^o) for fear* : by reason of fear.
85. Atto After^ in the sense of following an example. 2 Tim.
i, 3. Whom {ecxo -Ttr^oyovav) after my forefathers, I serve.
. 86. ATTfi, In. 2 Cor« i. 14. Also ye have {^xtch j^ij^aj) in part aC'
hiowledged us*. . .

A P A.

87. A?^c(, properly is a particle of affirmation, and must be
translated truly, certainly^ indeed. Matt. xii. 28. A^at, Certainly
the kingdom of God if come unto you. — Matt. xxiv. 45. Ti^ apcc sf/y.
Who truly is a wise and faithful servant F — Luke xi. 48. Apx^
Truly ye bear witness *. — Act? viii. 22. E* x^x. If indeed, the
thought of thy heart ifiay be forgivenlhee. — ^Rom. x. 17. At^a y. Tririi,
So then, or certainly, faith cometh by hearing *.

88. A^x is often used inten'-ogatively. Matt, xvlil. I, Sai,'in^,
(r/? «^a) Who now is th:' greatest tn the kingdom of heaven ? — Mark

iv. 41. T;5 x^x isn^y What wa7iner of man is this * ? Rom. vii.

25. Agoj »v «;v]o5, Do I myself then as a slave serve sin ?

89. A^x is also used iUafively, and must be translated there^
fore, then. Matt, xix, 25. Saying, (1;$ xax) Wha then can be sav-
ed* ? — Ver. 27. T* («^^, What therefore shall wc have F—Ri^h.
iv. 9. A^x xTToXsiTTilxi There remaineth therefore a rest to the people
if God* — Heb. >:ii. 8. A^x, Then ye are bastards *. — Rom. viii.
1. Ov^tv x»x vvv. There is therefore now no condemnation *.

TAP.

90. Va.^ is used by the visiters of tiie New Testam.cnt in a
great variety of senses. Most frequently it hath a causal sig-
nification.

104. PRELIMINARY ESSAYS. Ess. 4.

nification, and must be translated for. Yet it does not in all
cases introduce a reason for what immediately goes before,
but for something more remote in the discourse.

91. Ta^ is used to introduce an additional reason ; that is, a rea-
son in proof of some proposition, for which a reason has al-
ready been given. In such cases, the proper translation of y^g
is besides y farther i moreover. This use of yas^ occurs so frequent-
ly in scripture, that, to produce examples would be superfluous.
The reader, however, if he please, may examine Rom. i. 18.
iv. 15. V. 6, 7.

92. rǤ is sometimes used to introduce a reason for something not
expressed by the writer, but which being strongly impressed on
his own mind, he supposes the reason offered will make it
sufficiently known. Thus Pilate, speaking to the Jews, Mark,
XV. H. Why should I crucify him ? T< yot,^ kockov S7r«<jic-2y, For
ivhat evil hath he done? — In like manner the town-clerk says to
the Ephesians, Acts xix. 35. Te men of Ephesus^ I am aston-
ished at your behaviour, (t<? y<»t^ £6r1<v ce^i^^uTra'i) For ivhat man is
there, &c.

93. T^^ is also used illativeli/y and must be translated where'
fore, therefore. Rom. vi. 19. Totg, Wherefore, as ye have pre*
S£nted your members servile instruments to uncleanness, and to ini-
quity, to work iniquity, so noiv present your members, &:c. — Rom»
XV. 2. Va.^, Wherefore^ let every one of us please his neighbour. —
1 Cor. xi. 26. Tecg, Wherefore, as often as ye eat this bread, —
1 Cor. xiv. 8. Koj< yet^, And therefore if the trumpet give an un-

certain sound Philip, ii. 5. Talo yu^ (p^oveio-^o), Wherefore, let

this disposition be in you, luhich ivas also in Christ. — James ii. 26.
Tu^, Therefore, as the body ivithout the spirit is dead, ^c. This
use of yoi^, Beza acknowledges in his notes on I Cor. xi. 26.
Philip ii. 5.

9'i. r&g is often a particle of nfflrniation, and must be tran-
slated indeed, certainly, truly — Luke xx. 36. Ov\t, yet^, Neither
indeed can they die any more. — John ix. 30. The man a?isivered and
said to them, (sv y*:§ t»t«) Herein truly is a wonderful thing, that
ye know not whence he is, {kai.) although he hath opened mine eyes.~^
Acts xvi. 37. Oy y^^. No truly : [aXXa iXBefus) but coming them-
selves, let them bring us out *. — 1 Cor. ix. 10. Does he command this
wholly for our sakes P — (A/ ii^iet^ yu^ iy^etcpn) For our sakes no doubt it
was written *. — 2 Cor. x. 8. E«v ti yu^. And although indeed I
should boast somewhat more, &c. — Gal. i. 13. BKna-ein y«jg, 2^e have
heard certainly of my behaviour, &c. — 1 Thess. iv. iO.Kaciyei^, And
indeed ye do it, &c. * — Isa. xiv. 15. the LXX have inserted the
particle ya^, as the translation of a Hebrew word which signi-
fies truly, indeed. See Tromm. Concord.

95. Tte,^ is put sometimes for on qucd, and must be translated
by the English particle that, — 1 Cor. vii. 6. / sj^eak this as an

advice

Ess. 4. PRELIMINARY ESSAYS. 105

advicey not as an injunction^ 7. (^sA^ y^)that I wish all wen were as

J am I Cor. xv. 5i. Behold, I shew you a mystery^ (r^) that we

shall not all sleep. — 2 Tim. ii. U. True is the saying, (« ^') that
if we die with him, &c.

96. r<«|, as Phavorinus tells us, {a,vri xh ^s icarxi) i? put for h :
consequently it has all the different meanings of ^s. Accord-
ingly,

97. Tei^ is used as a copulative : so must be translated and,
now. — Acts viii. 39. And the eunuch saw him no morey {iTc^ivilo
*^) and he ivetit on his way rejoicing *. — Rom. v. 19. 'Hr^rgg -jS,
jind as through the disobedience of one man.-^Kom, x'u. 3. Asyo^ y>,
Now by the grace that is given to me, 1 command. -r-^om, xv. 4*.
'Oc-ot y^, Now, whatever things were before written, were ivritfen

for our instruction, &c.— ^ Tim. ii. 7. Consider what I say, (^S")
and the Lord give thee understanding *.

98. r<«g has the adversative sense of ^i, and must be translated
but, yet^ although. — Mark vii. 28. True, Lord, {icxi 7S) but even the
Jogs under the table eat of the children's crumbs. — Luke xxii. 2.
The chief priests and scribes sought how they might kill him, (^')
but they feared the people. — Rom. x. 3. Have not submitted to the
righteousness of God. 4?. (TgA«? '^ vof^a X^nfleg,) Although Christ
is the end of the law for righteousness. Sec. — Rom. xv. 2. 'ejcxto^
^' K^xuv, But let every one of us please his neighbour. — Rom. xv. 18.
Oy 7> TdA,it>3«r(y, Tet I will not dare to speak any thing of what Christ
hath not wrought, &c. — 1 Cor. x. 29. *lvcc n '/>, But why is my
liberty judged. — 2 Cor. v. 2. Kxt '^, But yet in this tent we groan.
— 2 Cor. xii. L Well, it does not become me to boast, {'^) yet I will
come to visions, &c. — Ver. 19. All things, beloved, are done for
your edification. 20. (<X>obs?^<!e< ^,) Tet 1 am afraid.- — Heb. xii.
20. — r<5t^, Although they could not been- that which was strictly com^
manded. — 1 Pet. iv. \5, Msj y:> t<5 l^^c^y. But let none of you suffer
as a murderer *.

99. Fag is used like ^s, as a particle of transition, and must

be translated 7iow Luke xii. 58. 'ilj y>, Now when thou goest

with thine adversary. Sec.

Tup is seldom, if ever, used as an expletive.

A E.

100. As is properly an adversative particle, signifying but,
however, nevertheless, notiuithstanding, although.— i Cor. vii. 2.
Ai, Nevertheless, to avoid fornication *. — 1 Cor. xiv. 2. UvivfAxli ^«,
Howbeit, in the spirit he speaketh mysteries *.-r-2 Cor. xiii. 7. Ae,
Though we be as reprobates*. — Gal. ii. 20. Ai, Nevertheless I
live *. — 2 Tim. iv. 17. As, Notwithstanding the Lord stood by me *.
— 1 Pet. i. 7. Aiore precious than of gold which perisheth, (hi) thj
it be tried with fire ^. — 2 Pet. ii. 13. As, Nevertheless, we accord'
ing to his promisff h$kfor ttnu heavens *.

Vol. I. O lOj.

106 PRELIMINARY ESSAYS. Es5. 4.

101. As is used as a copulative y and must be traiaslated atid.
Of this use of Is, the examples are so numerous, that it is need-
less to mention any.

102. As signifies even. — Rom. iii. 22. Liy.Au<jvv7i ^«, Even the
righteousness of God. — Philip, ii. 8. &uvu,t^ oi ^-ctwga, Even the death
of the cross *.

103. As, now- — Rom. xvi. 17. As, Now 1 beseech yoUi brethren*.
— ^Ver. 25. As, No^u to him that is able to stablish you *.- — Luke
XX, 37. 'ol* hy Now that the dead are raised *.

104. As is likewise used to i?itrcduce an additional argument^ or
sentiment, on the same subject, and must be translated, besides,

farther y g,cc. Matt. v. 31. E^^sSjj ^s, Farther ^ it hath been said,
Whoioever shall put away his wife.-^^Kom. viii. 30. As, Moreover,
luhom he did predestinate \ — 2 Cor. ii. 12. As, Furthermore, when
I cu;. e tc Troas *. — 2 Tim. iii. 1. This know [ct] also *. — 2 Pet.
3. 15. Ecra^efcr^y^s, Moreover, I will endeavour, that ye may be able,
after my dtcease *.

105. As is used causally, and must be translated y^r.-^Mark
."xvj. • And fled from the sepulchre ; {^x^ ^s a,v\cci r^c/tcos) jor they
trembled *. — Luke xii. 2. Oy^gv ^s, For there is nothing concealed
that shall not be revealed *.

106. As is used illatively, signifying so then, therefore, where'
fore. — Rom. viii. 6. 'o< ^s sv crot^tci evr?5. So then they that are in the

'flesh * ; Or rather, wherefore they that are in the flesh. — Rom. xii.
6. E;^ey|s5 ^J, Having then gifts differing *. — 1 Cor. vii. 8. Asy*> oi
rati; xyxf/^6ig, I Say , .therefore, to the unmarried * ; Or, I command,
therefore, the unmarried. — i Cor. xii. 21, /:ii, Therefore the eye can-
-not say to the hand. — 1 Cor. xvi. 15. As / entreat you therefore,
brethren *. — Philem. ver. 12. As, ^hou therefore receive him *.

107. As IS used rflirinatively, and may be translated indeed. —
Gal. iv. 20. H^sAcv h, I could wish indeed to be present with you.
— 1 John. i. 3. Ktf< -A Kommici hj And truly cur fellowship^ — 2
Pet. i. 1 S. As, Tea, T think it fit, as long as I am, &c *. — Beza,
in his notes on Col. \.Q.\, tells us, that Plato often uses h for
^j;, sane, truly.

108. As, or ; disjunctively. — Rom. viii. 34. // is Christ who
died,{f/^cc7^Xovh)or rather who is risen *. — 1 Cor. xvi. 3. Them will
J send — to Jerusalem. 4. (f«tv os) Or if it he proper that even I
should go.

109. As in the latter clause of a sentence, sometimes implies
that H Ka«, or xcit Tfi^, i- omatted, and m.ust be supplied. Rom.
vi. 1"^. Thanks to God («t/ rlls, for ct; xctiTn^ r.n ^i^Xot) that al-
though ye mere the slaves of sin, (vttj^jcsc-^'/s «s) yet ye have obeyed

from the hea.t, &c. For can any one imagine the apostle would
thank God, that the Romans were the slaves of sin. — So also
1 Pet. iv. 6. '\m K^i^atri ftsv, is an elliptical expression for Iva
xcfATfi^ x^i^c>,'(ri, as is evident frcm the following clause, •<J<yo-« h.

So

Ess. 4. PRELIMINARY ESSAYS. lOT

So that the true literal translation of the verse is, That although
theij might he condemned bij men in the fie shy they might livehy God in
the spirit.

110. Ovh. Vigerus, page 268. says, this particle, when it
stands by itself, signifies Ne quideni. Gal. ii. 3. a;*;' a^s.
However^ not even Titus who was with me. Sec. — Ver. 5. To
ivhom we gave place by subjection , (a^a^) not even for an hour,

A H.

111. Aw properly is a particle of ^rw^//i?«, but it is used
likewise illatively'. 1 Cor. vi. 20. Te are bought with a price ^
(Se|i)s^sT6 ^a) therefore glorify God with your body^ Sec. *

A I A.

112. A«» with an accusative, commonly, though not always,
denotes the end for which a thing is done, and must be translated

for, on account of. Rom. iv. 25. And was raised again (hoi') for
cur justification*. — 2 Cor. iv. 5. And ourselves your servants [^la)
on account of Jesus. — 2 Cor. viii, 8. I speak not this as an injunc^
tion^ but i^ix) on account of the forwardness of others. —Heh. i. 14.
Sent forth to minister {^i»)fGr them that shall be heirs of salvation *,
— Heb. ii. 9. Aixy On account of the suffering of deaths crowned

with glory and honour 1 Pet. i. 20. But manifested in these last

times i^i vfAtig) for you *.

113. A<«c with an accusative, or genitive, signifies an efficient
cause of any kind, and must be translated by, through^ John vi.
57. And Hive {^ix) by the Father*.— 2 Cor. iii. 11. For if that
which was abolished^ was abolished i^ix) through glory. — 2 Tim.
ii. 2. The things wliich thou hast heard jrom me i^icc) by many luit-
nesses ; that is, confirmed by many witnesses.

1 14. A;a, Toy unto. 2 Pet. i. 3. Who hath called us (hoc ^o|»s5)
to glory and virtue *.

115. A<o6, According to. 1 Tim. iv. 14. The spiritual gift
luhich is in thee^ which was given thee f^ixj according to prophecy.

116. A.'x, With respect to. Rom. viii. 10. See the note ou
the passage.

117. Aiat, both with a genitive and an accusative, signifies in,
Mark xiv. 58. And (^<«) within (in) three days I will build ano-
ther *. — Acts, ch. V. 19. But the angel of the Lord (hx wicl^J
in the night opened the prison doors — Rom. iii. 25. For the decla-
ration of his righteousness y (^la, t-Av -xx^i^iyj in passing by the sins. —
Rom, xiv. I'l'. There is nothing unclean (%i ixiPiKiJ in itself. — ■
i Cor. xiii. 12. We see (V ie-o'TrrcaJ in a tnirror obscurely. —
2 Cor. V. 10. That every one may receive (rx ^ix in ffuiiXTot; )
things in the b^dy. — Gal. iv. 13. Te knoiv that f^i' uc^ivc-ixvj in
weakness, &c. — 1 Thess. iv. 14. Them also who sleep {^ix t» I>!<ry)

% in

108 PRELIMINARY ESSAYS. Ess. 4.

in Jesus *. — 2 Pet. iii. 12. The day of the Lord fh iivj in ivhich
the heavens being set on fire *.

118. A«flt, Bi/i in relation to place, 2 Cor. i. 16. A<', By you
to pass into Macedonia *.

119. A<^, With. Rom. viii. 25. We wait f^taj with patience
for it *. — 2 Cor. ii. 4*. / wrote you f^iaj with many tears *

Ephes. iv. 6. Who is over all, and f^it^J with you ally and in you
all Heb. iii. 16. Who went out of Egypt (^<«) with Moses.

120. A<j«, Alongy in relation to place. 2 Cor. xi. S'-i. And
tJtrough a window in a basket y I was let down fhto t$i^uq) along the
wall. See also Acts ix. 25.

121. A«i», Of from, denoting the principal from which any
thing is done. — Philip, i. 15. Some indeed preach Christy even, {^ix)
tf envy and strife *.

122. A<£6 sometimes denotes continuation of time^ and must be
translated during^ under, throughout. A<' vif^i^ccvy Thrsughout the
day. bLicc ^-.Hy During life. Luke v. 5. Master y we have toiled
i^i oXvt? T«5 vvkI(^) throughout the whole of the night. — Rom. iv.
11. The father of them nvho believe (^la, uK^ocv^iug^ in uncircumci"
siony that is, during their uncircumcision.— Rom. vii. 5. The
sinful passions [roi ^<« 7h vofA.^) which we had under the law ; that
is, during the time we were under the law. — Ver. 8. At*, Un^
der the commandment ; that is, under the law. See also ver. 11.
Homer uses the preposition '^at in the same sense : A,t«o^fl<r<jjji ^^»
wkIc^ See Beza's note on 1 Tim. ii. 15.

A I O T I.

123. A<«it properly is an illative particle ; yet it is sometimes
HSed causalhjy and must be translated for, because. Acts x. 20.
Go with themy doubting tioihingy (^/ol/) for I have sefit them *. —
Acts xvlii. 10.- AkjI*, For I am with thee ^.—^oxn. i. 21. Aiolt,
Because that when they knew God, &c. * — Gal. ii. 16. A<o]<, For
by the works of the law shall no flesh be justified *. — Heb. xi. 5,
A/el/, Because God hath translated him *. — Vigerus, page 325. •
tells us, that ^iCa is used in this sense by the best Greek
writers.

E A N.

124. E«v both in the LXX and in the New Testament, is
nn adverb of time, signifying when. John xii. 32. And 7, (i«v
v\'t&u) whtn I shall be lifted up. — 1 Cor. vi. 4<. Wherefore ftxv
s;/«lg) ivhen ye have secular seats of Judgment. — 1 Cor. ix. 16.
E«v y«^» For when J preach the gospel.— 2 Cor. v. 1. We know
ihat (tiiy) wheti the earthly house of the tent is destroyed.-^1 Cor.
xiii. 2. That (sjcv) when I come again I will fiot spare. — 1 Thess.
iii. 8. We live [ixv) when ye stand firm. — ^Heb. iii. 7. WhereforCy
/iS the Holy Ghost commandeihy To-day y («<»») when ya shall hear his

Ess. 4. PRELIMINARY ESSAYS. JO?

voice. — 1 John iii. 2. Exv (pun^a^.'iy When he shall appear'*. See
Whitby on this passage.

125. E«» signifies though^ although. John xi. 25. He that he^
Ikveth on me^ [kcav etTFt^etin) even though he die^ yet shall live. —
2 Cor. X. 8. 'Eccv Ts qS, And although indeed 1 should boast soineivhat

more concerning our authority — / should not be ashamed 2 Cor.

xii. 6. E«v '^ For though I would desire to glory *.

126. Edv fCAy But, but only. — Gal. ii. 16. Knowing that a man
is not justified by tlie works oj law, {ixv ^ri) but only by the faith of
Jesus Christ.

£ I.

127. E< is used by the writers of the New Testament in al^
the variety of the senses of its corresponding Hebrew particle^
though its primary and proper signification be if According-
E< is used for o1<, (quod) that. — Acts xix. 2. Have not so much

as heard (e<) that the Holy Ghost is given.— Acts xxvi. 8. Why
should it be thought by you a thing incredible , («) that God should
raise the dead *. — Ver. 23. Ei 7rx%rog o X^t^-cg, That the Christ
should suffer^ and («) that he should be the first *, &c. — Heb. vii.
15. E«, That after the similitude of Melchisedec *. Therefore Mark
XV. 44?. should be translated, Pilate wondered [u) that he was al^
ready dead.

128. E<, (siquidtmy quoniam) Because. — John xiii. 32. E< o
020?, Because God is glorified by him, God will also glorify him. —
Acts xi. 17. E< »y, Forasmuch then as God gave them the like gifts *.
— Rom. vi. 5. Ei, Because we have been planted. — 1 Tim. v. 10.
Well reported of far good works, («) because she hath lodged strangers^
{h) because, &c — See also Gal. v. 25. this sense of «, Beza ac-
knowledges in his note on 1 John iii. 2. where he tells us that
sf, si, is often put for quia.

129. E*, Or — 2 Cor. iii. 1. E», Or need we, as some other s^ epis-
iles of recommendation, &c *.

130. E<, Though. — 2 Tim. ii. 13. e<, Though we be unfaithfuly
he abideth faithful.

131. Ej, Perhaps. — Numb, xxiii. 3. E* ^^i (pacve^Kt, Peradven-
ture the Lord will come to meet me *.

132. El, Whether John ix. 25. E<, Whether he be a sinner^

1 know not * ; — Acts xix. 2. E<, Whether have ye received the
Holy GhQst ?

133. Ei is sometimes used to express an earnest wish Luke

xxii. 42. E< /3aA« %a^%nyiLm, Father, O that thou wouldst remove
this cup.

1 34. E«y?, Seeing, emphaticsl — Eph. iii. 2. v.iyi. Seeing at least
ye have heard of the dispensatiDn.^..~See also Eph. iv. 21.

135

no PRELIMINARY ESSAYS. Es5. 4'.

135. El xMif Though. — -2 Cor. vii. 12, WhereforCi [a kui) tliough
I ivrote to you *.

136. Ex (Kj), But cnlij. — Matt. xli. 4. Which was not lawful fir
him to eat, (« y.-/i) hut cnli) fir the priests *. — Gal. i. 7. Which is
not another gospel, (« ua) but only there be some 'wlw trouble you. —
See also 1 Cor. vii. 17. 1 John v. 5. Rev. ix. 4. xxi. 27.

137. Et7rs|, Notwithstanding. — 1 Cor. viii. 5. Kosi ^ a^^. For
rertainly, notwithstanding there he-^ &c. — 2 Thess. i. 6. Eixs^, 'Not--
ivitJistanclingy it is righ' .us in God to reLompence, &c,

138. EfTTsg (siquideniy quoniamj Because. — Rom. viii. 9. Te
live not to the jleshy but to the Spirit y [eivrifi) because the Spirit of God
dwslleth in you. — 1 Pet. ii. 2. Unadulterated milk of the wordy
thai ye may grow thereby, 3. (htti^) Because ye have tasted that
the Lord is good. This sense of mtj^, Blackwall (Sac. CI. vol.
ji. part 2. c. 3.) proves from the following passage of Aristo-
tle's Ethics. Beating is grievcus to men, («5rs^ (r«^x;Kdi) because
they are made of flesh.

139. En<jj Farther y besides. — Heb. xii. 9. Ejle*, Furtliermorcy we
have had fathers *.

14:0. ^tliy And if — 1 Cor. xiv. 27. e/Is, And if one speak in an
unhiown tcnoue.

E I 2.

141. E{?, the preposition y signifies in. — Luke i. 20. Which shall
be fulfilled («?} in their season *. — John i. 18. Who is («?) in the
bosom of the Father *. — 2 Thess. ii. 4?. Who sitteth («5) in the tern-
pie of God *.

142. fc(;, Concerning Acts ii. 25. For David saith («? avlov)

concerning hiniy I foresaw the Lord. — Gal. iii. 17. The covenant
which was before corfirmed by God («? Xg<?-ov) concerning Christ.
The Greek writers likewise use «5 in this sense. See Black-
wall, vol. i. p. 108. 12mo. edit.

143. E<?, With. — Acrs xix. 3. e<s t*, IViih what then were ye
baptized ? And they saidy («?) with Johis baptism. — Rom. xvi. 6.

Salute Alary y who kibomed much («? ^iwcj?) with us Eph. iii. 19.

That ye may be filled («s) with all the fulness of God. — 2 Pet. i.
17. E<$ ov, With whom I am well pleased.

144. E<?, Against. — Matt, xviii. 21. How often shall my bro-
iher sin («;) against me * P — Luke xii. 10. Whosoever shall speak
a word («;) against the Son of man *.-^— Rom. iv. 20. t<5} Against
the promise of God he did tiot dispute.

145. li?, Before. — Acts xxii. 30. Set him («; ocvia^) before
them *. — 2 Cor. viii. 24. Shew ye («$) before theniy and («5) before
the churches.

146. E^?, Bij. — Col. iii. 10. Which is renewed (%) by know^
ledge. — Heb. vi. 6. hnp'^ssihle to renew again («$) by repentance.

147. Ef5j In order to. — Rom. i. 17. Is revealed («5) in order

t*

Ess. 4. PRELIMINARY ESSAYS. Ill

to faith. — Rorn. xvi. 2.6. Made hicivn to all the Gentiles, (f;?
v^ocKO'Av) in order to the obedience of jaith.

148. tis, Of concerning, 1 Cor. xii. 13. All have heen mcde
to drink («$) of one Sifrrit. — 2 Cor. x. 13. 1 'will not hoait (1^15 t«)
of things*.

149. £<5, Among. 2 Cor. xi. 6. IVe have been ihoroughlij made
manifest («?) among ijou *.

150. E<5, At, 1 Thess. I v. 15. JFif the living i^ho remain
{«?) at his coming,

J 51. E<?, Teivards. Matt. ii. 21. Ka< »>.52v «$ ynv Ic-^atnA, And
ivent towards the land of Israel,

152. E<?, ''with the accusative, is sometimes jy«/yor Mf- nomU
7jative, Mat. xix. 5 And thiif t-iLO ihall be [si<i f^iuv c-uQKa^ iox
c-ei^lf^iM) onejlesh *.— 1 (Jor. xv. 45. The first man Adam (syjvsT*
oiq '^v^nv (^oJG-uv) was wade a living soul *. — Heb. vi. 8. Whose end
is («5 Kuvffiv for Kccvcrtg j burning.

153. E<?, is sometimes an expletive Matt, xxvii. 30. 'Erv^lov
H<; Ki:poiMvy They struck his head. — I Cor. viii. 6. But to us there
is one God only, {x-ai uiw? «; at/lav, supp. '^r^ta-Kvvattzv) afid ive ivor^-
ship him,

154. E<5 TO, with the infinitive, does not, in every instance,
denote the end for which a thing is done, but the event simpli^,
1 Thess. ii. 16. Hindermg us to speak to the Gentiles y that the^

might be saved ; («? to etvuTr'Ayi^ooc-cfA ciiPiiJV Titq c!,(>i.x^ia,<;\ SO that thetf
are alivays filing up their i?nquities. — Heb. xi. 3. Eii ro yiyenvai.
So that the things ivhich are seen^ ivere not made of things n.fhich do
appear *.

E K, E S.

155. Yy,y being one of the signs of the genitive case, signifies Of^
belonging to. Rev. vi. 1. One (ik) cf the seals * One (sx) of th£

four beasts. — Rev. ix. 20. Repented not [ac) of the ivcrks *'. — Luke
viii. 27. A mati fuc t>j5 TroMtagJ belonging to the city i lor he iibode
in the tombs. — Luke xi. 13. 'o ^«]j^ 0 4 «^«;»*y» Tour heavenly
Father*, — Luke xxiv. 22. Some women (4 vtfcm^ belonging to us »
Wherefore 2 Cor. v. 2. To ciK-Axvi^icv mm ro s| aguMiy is rightly
translated our habitation^ mdiich is hea^L-enlyj or nvhich belongs to
heaven. — CoL i. 18. U^^^noroy.oi; ik vzy.^av. The first horn of tht
dead. See rote 2. on the vx^^rse.

156. r» signifies by reason of on account cf for. Rom. v. 16^
For truly the sentence is (4) for one offence. — 2 Cor. viii. 14. F.i
tcr^r-Aloq^ For equality.- — Gai. iii. 5. He that winistereth the Spirit
to you., — dstk he it (£| i^^ym vou^) on account of works of law, or

(si cjHOjj;) on account of the obedience of faith Rev. viii. 13. TVo

to the inhabiters of the earthy (sk t6;v hoi-Trm (paym) by reason of tlw
other voices of the trumpet *. — Rev. xvi. 11. And blasphemed the
God of heaven f {ik im tcovuv) because of their pains.

112 PRELIMINARY ESSAYS. Ess. 4.

Ex, Over, Rev. xv. 2. Thefn that had gotten the victory (gx ra
5/)g<») over the beast, and (sx) over his image, and (sx) over his mark,
and (sK.) over the number of his name *.

157. E«, Among, Mat. vii. 9. ?Fto man (sr<v €| y^^v) //
there among you ?

158. E«, Through, 2 Cor. xiii. 4. Though he was crucified
through iveakness *.

159. Ex, In, 1 Cor. xiii. 9. We know (sx) in part *.— 2 Cor,
ii. 17. ^«/ (^5 £x) /r«A/ /« sinceritij.

160. E», ?F^?V^ respect to. 1 Cor. ix. 19. Though I be a free
man (gx) w/V/2 respect to all men. Rapheiius, in his note on this
verse, hath shewn that the Greek writers use this particle in
the same sense.

161. Ex, By, Rom. il. 18. Being instructed (ex) by the law.^—
1 John iii. 24. And hereby we know tJiat he abideth in us, (sx) by
the Spirit which he hath given us *.

EN.

162. Ev is often the sign of the dative case ; consequently it
hath the following signihcaiions. e», With. 1 Cor. v. 8. Let
us keep the feast {un sv) not with old leaven, ((Wu^ggv) neither with
the leaven of malice and nvickedness, [x^as. iv) but with the unleavened
bread, &c *. — 1 Cor. vi. 20. Glorify God {i\>) with your body, and
{iv) with your spirit, which are God's. — 2 Cor. xiii. 4. We alss
are weak (gy avtui) with him. — ^Ephes. i. 8. Wherein he hath «-
bounded towards us, (sy) with ail wisdom and prudence. — Ephes. ii.
3. Ev e<5» With nvhom also lue all had our conversation formerly.* — ,
Ephes. vi. 2. Which is the first comtnandment (gv) with promise *.
— 1 Thess. iv. 18. Comfort one another (gy) with these words *.—
Rev. vi. 8. To kill (?>) with the sword, and (gy) with famine y and
(gy) with death, and (yTro) by the wild beasts of the tarth,

163. Ev, To, into, towards. Luke xxiii. ^^2. Lordy remember
tne when thou comest (gy) into thy kingdom *. — John v. 4. For an.
angel went down at a certain season (g?) into the pool *. — Rom. xi.
2. Know ye not what the scripture saith (gy ^hist) toElias*. —
1 Cor. vii. For the infidel husband is sanctified (gy) to his wife, and
the infidel wife is sanctified {tv) to her husband — 1 Cor. ix. 15.
Neither have I written these things that it should be so done (gy luoi.
to me *. — Gal. i. 6. Who called you (gy) into the grace of Christ *)
—Gal. i. 16. To reveal his son (jy if^.ti) to me, that I might preach
him, (gy T«<5) to the Gentiles. — Ephes. ii. 7. That he might shew
(gy Td<$ uivn) to the ages to come *. — 1 Thess. iv. 7. But (gy) unto
holiness *. — 1 John iv. 9. E» rvl^, By this was manifested the
love of God (gy Kffciv) towards us *.

164. Ey, For ; denoting the end or purpose for which a thing
is done. Luke i. 77. To give the knowledge of salvation to his peo'
pie (gy) for the remission of //;//.— Gal. iii. 1. Before whose eyes

Jesus

Ess. 4. PRELIMINARY ESSAYS. US

Jesus Christ hath been set forth crucified (sv) for you. — Eph. i. 17. 5^;/-

rit of ivisdom and revelation (sv) for the ackno^vledgment of him *

Eph. iii. 1 l. The disposition of the ages which he made {}y)for Christ

Jesus Ileb. xi. 19. Reasoning, that God was able to raise him

even from the dead, from whence also he received him (*» 7c»£^ctZoXv\\
for a parable.

163. Ev, By. Matt. xvii. 21. This hind is not made to go out, but
(sv) by prayer and fasting. — Rom, vi. 2. How shall we who have

died by sin. Hue any longer [iv xvlvi) by it Gal. iii. 1 1. Now that

(sy voy.ca) by law no man is justifi^d^. — 1 Thess. v. 18. This is the
ivill of God (sv) by Christ Jesus concerning you, made known by
Christ Jesus concerning you. — 2 Tim. ii. 10. Salvation which is
(ev) by Christ.

166. E», Of 2 Cor. X. 15. Not boasting of things without our
measure, that is, (tv) of other mens labours *. — Gal. vi. 6. Let
him luho is instructed in the word, communicate (sv) of all good
things to his instructor.

167. Ev, For, on account of, through; denoting the means,
cause, or occasion. — Mat. vi. 7. They think that they shall be heard,
{iv)for their much speaking *. — Rom. iii. 25. oins which were be-
fore committed (gv) throuzh the forbearance of God *. — 1 Cor. xv.

1 8. Then they also who are fallen asleep (jv X^<6-») on account of Christ
are perished. — Eph. iii. 13. That ye faint not [iv) at (for) tny af-
flictions.— Eph. iv. 1. I therefore the prisoner (t» Kv^m) for the Lord,
, — 2 Tim. ii. 9. Gospel [vi) for which 1 suffer. — 2 Pet. i. ].
IVho have obtained like precious faith with us (sv) through the righ"
teousness of God *. — 2 Pet. ii. 3. Kxi iv 5rAs«vs|<a5, And through cove-
tousness shall they ivith feigned words *.

163. 1.V, Concerning. 2 Cor. ii. 17. As of God, in the sight
of God, speak we (sv) concerning Christ. — Eph. iii. 6. Partakers of
his promise [iv) concerning Christ, through the gospel. — Col. i. 27.
What is the glory of this mystery Uv) concerning the Gentiles. — ^Eph.
ii. 15. La'iu of the commandments (g?) concerning ordinances,

169. Ev, On. Mat. xiii. 19. 2 hen conieth the wicked one and
catcheth away that which luas sown-f^iv t-a Ku^ioi) on his heart ; for
the word that was sown did not enter into the heart of tlie.
way-side hearer.— 2 Pet. i. .18 This voice which came from hea-
ven we heard when we were with him (gy) on the holy mountain.

170. Ev, Nigh to. John xix. 41. ev roira. Nigh to the place
ivhere he luas crucified there was a garden. — Heb. ix. 4. The ark
of the covenant, overlaid round about with gold, {}vn) nigh to which
was the golden pot, &:c. unless (sv n) in which, signifies i/2 whi.:h

17 I . Ev, Instead of. Rom. xi. 17. And tfiou who art a wild o- .
live-tree, (branch) art ingrafted, («y uvrcn, pro ipsls) instead of
them. So Beza translates ttie words, because there is no ante-
cedent to the relative -»vr«i;, but. the bnhen off branchas, among

■ ? "^ which

114 PRELIMINARY ESSAYS. Ess. 4.

which it is evident the other could not be ingrafted. The
Syriac hath here in loco earuin,

172. Evy ^inong. Mat. xvi. 7. Th?/ reasoned fiv J among i hem-
selves'^. — Matt. XX. 26. But it shall not be so (ivj among you *.
— Col. i. 18. That he might be (iv TrxTtJ among all the ruler. —
2 Pet. ii. 1. There -were false prophets also (ivj among the peo-
ple *.

173. Er, At. 1 Thess. ii. 19. Gur Lord Jesus Christ (ty) at
his coming *. — Heb. xii. 2. e», jit the right hand of the throne of
God*. ■ •

l?^. F.y, After y denoting similitude. Heb. iv. 11. Lest any
man fall (sv) after the same example of unbelief*.

\75. Ev, Under. Rom. ii. 12. As many as have sinned (iv
vnu,if) under law. — Eph. i. 10. Alight gather together in one
all things (ev) under Christ. — Eph. ii. 15. That the t%uo he ?night
create (sv u-vmoi) under himself, into one nenv man. — 1 John v. 19.
The ivhole world (sv rai wey»g» xetrui'^ lieth und^r the evil one. See
also ver. 20.

176. Ev, as the sign of the dative, is sometimes omitted. James
V. 10. The prophets [ot iXtcMo-av rai ovofAult^ ivho have spoken in the
name of the Lord *,

E n E I.

177. E7p« signifies else^ ctherivise. Rom. xi. 6. E7r«, Other-
wise grace is 720 mere grace. — Ver. 22. Towards thee, goodness, if
thou continue in his goodness, (gT«) otherwise thou also shalt be cut
off*. — 1 Cor. XV. 29. E7r«, Else, what shall they do who are bap-
tized for the dead * ?

178. Etts;, Because. Heb. v. 2. Who can have compassion on
the ignorant, (s7r«) for that he himself also is compassed with infir-
mity *.

E n E I A H.

179. E'Ttc-m, Although. Luke i. 1. E7r«^»7rgg, Forasmuch as
(although) numy have taken in hand to write, i^c. — 1 Cor. i. 22.
EcT«5>j, Although the Jews require a sign, and the Greeks seek wisdom,
2^. («(«£<$ ^e y.n^-ja-(rofii9,') Y^et lue preach Christ crucified. For the
particle ^sin this verse, shews that it contains something opposed
to what is in the former verse ; consequently, that nve'^A must
be translated although.

E n E I T A.

180. iTTs^ot, Therefore. Mark vii. 3. For the Pharisees — ex-
cept they wash their hands oft, eat not, holding the tradition of the
elders. — i>. iiTreilcc, Therefore the Scribes and Pharijees asked him,
Why walk not thy disciples, &c, — ^^Po prove this sense of i-xe^u,
Whitby, in his note on the passage, cites the following example

from

Ess. 4. PRELIMINARY ESSAYS. 115

from Xenophon, without mentioning the place : E7r«]^ »« w«>
Do ye not therefore think that God taketh care of men P

E n I.

181. ETviy Through. 1 Cor. viii. 11. ^nd through thy knoiU'
ledge shall the weak brother perish ^ &c. *

182. ett;, During. Acts xiii. 31. Who was seen (e7r«) during

many days Acts xix. 8. Spake boldly (g5r<) for the space of three'

months *.

183. Exi, After, according to. Rom. v. 14. J'Fho had not sin^
tied (stt;) after the jitmlitude of Adam's transgression y &c *.

18^!. Ett;, Under. Matt. xxiv. 5. Many will come [ztti) under
my name. — Mark ii. 26. He went into the house of God (e^*) under
Abiathar.

185. Et<, Nigh to. Matt. i. 11. ett* f4ir6iKiTioi<;, About the
transportation to Babylon*. — Matt. xxi. 19. He saiu a fig-treey
(iTTi TYi^ o^a) nigh to the road. — Acts x. 17. Stood (iTi rov TrvX^vsi")
at the gate.

186. ETiy Concerning, of Mark ix. 12. Kas/ 'xa^ yzy^aTrlxi gxt
TC9 vtovf And that it is written concerning the Son of man *. — Gal.
iii. 16. Not [ax; i-ri Tsroy^my cc»^^ aq s^' Ivo?) as concerning many^ but

aS" concerning one 1 Thcss. iii. 7. Therefore, brethren, we were

comforted (s(?>' v(/.iv) concerning you, in all our afUct'ions and straits^
by your faith. — 1 Tim. i. IS. Accovding to the prophecies which
went before f wr<jl concerning thee.

187. EcTi, Among. Acts xv. 17. And all the Gentiles (t^' ig)
among whom my name is invoked (s^r' <jtyr»?) by them. — Acts i. 21.
During all the time the Lord J^sus went in and out (»cp' ^icc;)
among us *. — Rev. vii. 1 5. And he that sitteth on the throne shall
dwell {%% ctvTug) among them *.

188. E-TT/, In, denoting place. — Luke v. 27. S:iw a publican
named Levi, sitting {itti to nXaviov) in the place where custom was
received.— 2 Cor. vii. 4. / am exceeding joyful (stt*) in all our af-
fliction.— Tit. i. 2. {iTr) in hope"^. — Heb. x. 21. Having a great,
priest [i-xi) in the house of God.

189. ETTty By. — Acts xxv. 9. IVilt thou go up to Jerusalem to
he judged there [itv g;^») bif me concerning these things. — I Cor. vi,
1. Dare any of you, having a matter against another, be judged («7rt
T^v c^iKm) by tlte unrighteous, and not (stt^) by the saints. — 2 Cor.
xiii. 1. E;r< f«^«1e5, By the mouth of two, &c. — 1 Tim. v. 19. Re-
ceive not an accusation, unless (gT<) by two or three witnesses.

190. EcT<, with the dative, signifies on account of. So Vige-
rus tells u», p. 376. — Heb. vii. 11. If then perfection were by the
Levitical priesthood, (* Aoj«5 yccs^ it: uvt-a) because, on account of it,
tlw people had the law given them. — Matt. xxvi. 50. And Jesus
said unto him, (t<p' «) on what account art thou come P — Our trans-
lators render it wherefore, which Is the same in sense. Acts

xi
2

116 PRELIMINARY ESSAYS. Ess. 4.

xi. 19. Persecution that arose (scr; T^THpotva) on account of Stephen, — •
1 Cor. xvi. 17. 1 am glad {ittC) o/", that is, on account of, the com-
ing of Stephanas,

191. £5r< signifies against. — 2 Cor. i. 23. Noiv I call God as a
luitness {i^i^ against my soul.

E T I.

192. Et<, Even. — Luke i. 15. He shall he filled ivith the Holy
Ghost y {in dTTo) even from his mothers luomb *.

193. et;, Now, — Luke xxii. 37. 1 say tmto yoUy that this that
is written must [in) now be accomplished in me. — John iv. 42. And
said to the luonian^ [ax. gT<) now ive believe tiot for thy saying *. —
GaL V. 11. If I {in) now preach circumcision, why am I (st<) novj

persecuted ?

*£ n S.

194. '£«$ in some instances does not limit the duration of a
thing to the time mentimed^ but impHes the cc?itinuance of it after-
wards. — 1 Tim. iv. 13. 'Eag i^y^cf.tut. Till I ccme^ ^P}-h ^^'S^^^f ^^
readings to exhortation^ to teaching. For sureiy the apostle did
not mean that after he came, Timothy was not to apply himself
to these duties. — ^Luke xxiv. 49. But tarry ye in the city of Je-
rusalem, (iA-s) until ye be endowed with power from on high. Our
Lord did not mean that after the apostles were endowed with
rniraculous power, they were to leave Jerusalem ; neither did
they leave it immediately after that event. See Trommii Con-
cord, in Voc,

195. *^H is commonly a disjunctive partick. But it is some-
times used as a copulative, and signifies and, as Phavorinus ob-
serves.— Rom. iii. 1. What then is the pre-eminence cf the Jew F
(»;) and what the advajttnge of circumcision ? for these are different

questions Rom. iv. 13. The promise that he should be heir of the

world, was not to Abraham, (I?) and to his seed through law. —
2 Cor. i. IB. Than what ye read f'JiJ and acknowledge. — Eph. v.
3. But fornication and all uncleatmess, (tjJ and covetousness. — V/hat
is ij, Luke xx. 2. is x^;, Matt. xxi. 23. — Wherefore 1 Cor. xi.
27. is rightly translated, IVhoscever shall eat this bread, (H ) and

drink this cup 1 Pet. i. 11. Concerning what people, (v)) and

what hind of time, &c.

196. "^H is sometimes used interrogatively. — Matt. vii. 9. ^H ng
j| l^wy eiY^^aTrcs, Is there any man among you P See Black, vol. ii.
p. 133.

*' 'I N A.

Ess. 4. PR.ELIMINARY ESSAYS. 117

'r N A.

197. Though 'hot commonly denotes tlis end for ^vhlch a ihbig
is doney it often signifies the effect^ or consequence oi an action
simply, without expressing the intention of the agent ; and
therefore in such cases it ought to be translated so^ $e as. Of
this use of iv«, many examples might be produced, but the fol-
lowing may sufTice. — Lake ix. 45. Ami it was hid from theni^
f'tvotj so tJiat they ■percnved it not. — John x. 17. Therefore doth my
Father love rney because I lay doivji my life^ flmj sc as 1 can to.he it
flgaifi. — John xix. i'-i'. They said therefore among themselves, &C.
(hu) that the scripture might be fuh/iiledy &c. As the Roman
soldiers who spake this had no knowledge of the scripture, nor
intention to fulfil it, liu, here must express the ei7ect simply. —
Rom. V. 20. The law privily entered^ (iyotj so that the offence
hatii ahnnded. — I Cor. xiv. \'6. IV her ef ore let him that speaheth
(prayeth) /';/ an unk?iO'-ivn tongue^ pray (<vi>i) so as he (the interpre-
ter) may interpret. — 2 Cor. i. 17. Or the things I purpose ^ do I
purpose them according to the fleshy {ivu) so as ivith me there should
be, yea, yea, and nay, nay. — Gal. v. 17. For the flesh lusteth a-
gainst the Spirit, and the Spii'it against the fle^h ; and these are
contrary the one to the other, (.'>■«.) so as ye cafinot do the things ivJiich
ye incline. — Rom. xi. 1 1. i ash then, have they stumbled^ (hx 7ricra'(ri)
so as to fall? — This sense of hix, is acknowledged by Noldius and
Pasor, who say it must often be translated adeo ut, so as.

JOS. 'Ust sometimes denotes the efficient cause, atid must be
rendered so that. — John ix. 2. IFJio hath sinned, this man or his
^ parents, (.-yst) so that he was born blind P — Rev. viii. 12. And the
third psart of the sun was smitten, a?id the third part of the moon,
and the third part of the stars, {Iva, crKorttrB^i) so that the third part of
them ijuas darkened. — Rev. xiii. 13. And he doth great wo'ndersy
(;vflf TTOiv)) so that he maheth even fire come down from heaven *.

199. 'Uoi, When. — John xvi. 2. Tea, the time ccmeih, ivjcC) when
every one who killeih you^ will ihink he doth God service. — See also
ver. 32, — 3 John ver. 4. Greater Joy I have not than these, (/f^
«»£»(«) when J hear my children are walking, &c. Beza and
Whitby observe on this verse, that it is a peculiarity in John's
style, to use Iva, in the sense of iri and erav. But Pialo uses it
in the same sense, Socrat. Apologia, sub init. Defend myself
with the same language I used to speak in the market place, and at
tables, (»K» Oi Tcc^oi uKi^xoxo-i'j when, or rather, where many of you
heard, ike.

200. 'ivx ri, Why. — 1 Cor. x. 29. 'ivsc n yc/.^, But iihy is my
liberty judged by another's conscience ? — Acts iv. 25. Wlio by the
mouth if thy servant David hast said, (Ivu n) why, &c *.

201. 'ivai, To — 1 John i. 9. He is faithful and just (iva xQvl) to
forgive *'.

K A 0 n s.

lis PRELIMINARY ESSAYS. Ess. 4.

K A © n S.

202. Ka5<y?, When. Acts vii. 17. ILu^a-, ^i "^yy<^sv 0 ;^§0!'«?,
But nvhen the time of the promise drew near *. — 1 Cor. i. 5. That
ye were enriched ivith every gitt hy himy even with all speech^ and
with all hnoivledge, [ka^ux;) when the testimony of Jesus was con-
firmed among you 1 Cor. v. 7. Cleanse cut therefore the old

leaven^ that ye may he a new lump fxa^agj when ye are without lea-
ven.

203. K«^&>5 Seeing. 2 Cor. i. 14. Ka^Mg ;^, Seeifig indeed ye
have acknowledged us in part that we are your boasting. — Eph. i.

3. Who hath blessed us with every spiritual^ &:C. 4. («ei54)«) See-
ing he hath chosen us. — Heb. iv. 3. For we who believe do enter
into rest, [Kx^ag) seeing he hath said, &c. Heb. viii. 5. Who
Ivor ship with the example and shadow of heavenly things, {Ko^oiq)
seeing Moses, luhen about to make the tabernacle, ivas adjnonished of
God, See thou make all things according to the pattern. See
Scapul. Diet, -where we ;ire told, that Ku^a^ is the same with «?.

K A I.

204. Kdcf Is used by the writers of the New Testament in
all the senses of the corresponding Hebrew conjunction ; and,
as Parkhurst observes, is used for most of the different kinds of
conjunctions.

205. Y.oci, But. Matt. xi. 17. IFe have piped unto you, [y^)
bsiit ye have not danced ; ive have mourned unto yoUy (j^) but ye have
not lamented. — Rom. i. 13. K«;, But have been hindered hitherto.
1 Cor. xii. 5. Differences of Administrations, (y^) but the same
Ijord*. — 1 Thess. ii. 18. Wherefore we would have come unto

you, even I Paul, (f^) hut Satan hindered us * Heb. x. 38. Koft,

But if any man draw back *. — 1 John ii. 20. K<«<, But ye havcy
&c.

206. K«<, Or. Matt. xii. 37. By thy words thou shalt be jus-
tified, [y^) or by thy words thou shalt be condemned — Luke xii.
38 And if he come in the second watch, (f^) or come in the third
watch* 2 Cor. xiii. 1. Two (;^) or three witnesses*'

207. Koj< is used causally, and must be translated y^^r. Psalm
cviii. 12. Give us help from trouble, (>^) for vain is the help of
man *. — Micah vii. 8. Rejoice not against me, 0 mine enemy, (f^)

for when I fall, I shall rise again. — John x. 2S. They shall never
perish, {y^) for none shall pluck tlum out of my hand.^-^ 1 Cor. xv.
45. 'OvToi >^ yiy^xTvlon, For thus it is written. — 2 Cor. v. 6. We
are bold therefore at all times, (y^) because we knotu. See also ver.
g. — 1 John i. 2. K«<, For the life was manifested*. — 1 John iii.

4. ICfit<, For sin is the transgression of the law *, On this Beza
remarks that y.ai is put for ya^.

208. K«i hath an illative sense, and must be translated there-

fore.

' Ess. 4. PRELIMINARY ESSAYS. . 119

fore. Joshua xxiii. 11. Koj< <?)yAo6|et(r^g, Take heed therefore"*.— ^

Psalm ii. J 0. K«< vwk wnxi^ Be ivise now therefore * Mark x.

26. Kai T<5, ^/w Mi-^ r^/? be saved "^F — Luke ix. 33. Master, it if
good for us to be here ; [km) therefore let us make three tabernacles,
— Luke xii. 28. How much more ivill he clothe you^ O ye of little

faith ? 29. (»ceO There fre seek not what ye shall eat Acts xxvi.

26. The king knoweih these things, [Treoq ov kch) before whom there^-

fore I speak freely, being persuaded, &c 1 Cor. v. 13. K^i* i|t.:^H-

T;, Therefore put away that wicked person from among yourselves *,
2 Pet. i. 19 Kfii< £;^;«At£v, Therefore we have the prophetic word more
sure.

209. K«<, As, even as. Mark ix. 49. For every one shall be
salted for the f re, (x.ui) even as every sacrifice shall be salted luith
salt. — I Cor- iii. 5. ¥.ca, Even as the Lord gave to every man *.
— 1 Thess. iii. 4. As also happened, [kou oi^aTz) as ye know.

210. }Lut, When. Mark xv. 25. Now it was the third hour, [y.oti
scrleiv^^jTxv xvrov) when they crucified him, — Acts v. 7. And it was
about the space of three hours after, [aai vi yvn) when his wife, not
kfiowing what was done^ came in *. — Rom. iii. 26. Thit he may
be just, [Koii) when jus tifiji fig him, who is of the faith of Jesus.

211. KflK, Though, although, yet and yet. Luke xviii. 7. And
shall not God avenge his own elect, [xoct f^uKgo%(,f.m) though he bear
long with them *. — John ix. 30. Herein truly is a marvellous
thing, that ye know n-A whence he is, («««) although he hath opened
mine eyes. — John xvi. 32. Shall leave me alone ; {x.sti) and yet I am
not alone, because the Father is with me *.— 1 Cor. xii. 12. For
as the body is one, [k-u) although it hath many members. — Philip, i.
22. Ko£<, Tet what 1 shall choose, I wot not *. — Heb. iii. 9. When
your fathers tempted me, proved me, (»«*) although they saw my
nvorks forty years. — Heb. iv. 6. Seeing therefore it remaineth that
some enter in, {kou) although they to whom it was first preached, en-
tered not in Rev. iii. 1. I know thy works, that thou hast a name

that thou livest, (?t«<) although thou art dead.

212. ^««, So, and so. Matth. vi. 10. Thy will be done as in
heaven, [koci stt;) so upon earth. — Mark iii. 26. Y^oci u o ^xTetvu^y
jlnd so if Satan rise up against himself. — -John xvii. 18. As thou
hast sent me into the world, [x-ctyM ccTriTc-'.^.x «vt»,-) so I have sent
them. — Heb. iii. 19. Koci /SAgTrcttev, So we see they could not enter
in, because of unbelief ^.-—rlzxnQS v. 18. And the heaven gave rain,
[x.x,i) and so the earth brought forth her fruit.

213. K«e;, And then. 2 Cor. viii. o. First gave themselves to
the Lord, (tcai) and then to us. — 2 Tim i. 5. That diuelt first i;i
thy grandmother Lois, Uoii r-^ ^yjT^i) and then in thy mother.

214. K«<j when it follows a negative, signifies neither, nor.
Rom. iv. 19. K«<, Neither yet the deadness of SiraKs womb*.
— 1 John iii. 10. L wt.ofG;d, Uct.i) neither he that loveth not his
brother *.

215

HO PRELIMINARY ES3.\^"S. Ess. 4.

2] 5. Ketiy NQtwitJuiandifig. 2 Cor. viii. 2. The cvs^-flowing of
their joy^ (kxi) fioHvithstanding their ueep ]:,over'ij. See Rev. iii.
1. N* 211.

216. When »«; is repeated in one sentence, the first ««; may-
be transhited both. Rom. xi. 83- 0 the depth of the riches^ (»<«<)
hoth of the ivisdom (x^<) and knowledge of God *. See also Acts
xxvi. 29.

217. K<6« is sometimes u\;ed for tf.^that, Susanna ver. 19.
And it came to pas u^ ni-hcn ike mcids ivere gone out) (?:«< cn^AToiv ,)
that the tivo elders rose up and ran to her,

218. ^ui is used as a particle of ofirmaiicn, ard must be tran- '
slated, certainly^ surely. Gen. xJiv. 29. And if ye take this alsj
from mey and tnischif befal hitn^ {koci x.xrxlfii) certainly ye shall
bring down my gray hairs, &c — Rom. xvi. 2. Keii yx^, For indeed
she hath been a helper of many. — 1 Cor. viii. 5. ¥i.ui yat^ £;xf9, For
-certaijdy notivithstanding^ there be that are called gods. — 1 Thess.
iv. 8. Toy KAi ao^ioiy Who certainly hath given us his Holy Spirit.

219. Ka< often supplies the plac€ of the relative pronoun oq, ivhof
iihich. Isaiah v. 4<. JVhat shall I d*j to my vineyard^ [x.xi hk i-rom-
s-x) ivhich I have not done P — Dm. vli. 4. / beheld tdl the luings
thereof were plucked y (kxi) ivith ivhich it it as lifted up from the
earthy &c. This translation is in the margin of our bibles ;
and Grotius in loc. says, " Verte, per quas eiiirebatur supra
terram. S^epe enim Chaldteis ut et Hebrxis copula vim ha-
bet relativi." — Mark xvi. 18. They shall put hcinds on the sick^
{khi) ivho shall recover. — Luke xv. io. And joined himself to a
citizen of that country , (koh) who sent him into his field. — John vii.
45. Then came the officers to the chief priests and Pharisees y (tC)
who said to them, Why have ye mt brought him ? — John xi. 26.
Kfie; 'xxz 0 l^oji v^ TTis-'^sy^-y e^; 5ws, And every living person who be-
lieveth in w*?, shall never die. — Acts vi. 6. TV horn they set before
the apostleSy [x-xt ■K^'i^ivlc'-tAZvoi i7riB-/iy.«iv) who praying, laid theiy
hands on them. — Acts vii. \0. And God gave him favour in th^
eyes of Pharaoh^ king of Egypt, ("^ xaTs-liis-jv) who made him go-
vernor over F.^vpt. — Rom. viii. 34-. Who is he that condemneth ?
It is Christ that died, yea rather {Ktn gys^S-w?) that is risen *. — 2
Cor. xi. 12. And what I do [f^) that I Will do *. See Heb. vi.

5 1 Pet, i. 2S. By the word of God U) which liveth *. See

Eisner on Acts vii. 16. who hath shewn that (>0) is used in
this sense by the Greek c!as-slcr.

220. K^i, Especially. — Mark xvi. 7. Bat go tell his disciples,
{}^ ra. nsT^«) especially Peter. — Luke xxiv. 44-. Written in the law
cf III OSes, and in the prophets, (j^) especially in the Psalms, concern^
ing me. — Acts i. 14. These all continued with one accord in prayer
and supplication, with the women, (r'^ Uxpi-f) especially Mary^ the
mother cf Jesus^ and ivith his brethren — Eph. vi. 18. For all the

saints

Ess. 4. PRELIMINARY ESSAYS. 121

saintSy 19. (j^ vttz^ gf-s) Especially for me 1 Tim. V. 24^. T<(r; 5i

j^, i?«/ /a/ some especially i hey follow after.

221. K«j;, Namely — Mati. xxi. 5. TA?/ ^i/;^ rcm^M unto thee ^
meeky and sitting upon au ass, (^ ttuXov viov vTro^vyt^) namely^ a colty
the foal of an ass. — John x. 33. For a good work ive stone thee not,
but for blasphomy^ if^ on s-v tcvB-^iJTn^ m 7ro<8<?) namely ^ because thou
being a man^ makest thyself God. Noldius tells us, that the He-
brew particle answering to ;^, often signifies nainelij, to wit, —
De Pare. Heb. p. 207.

222. Ksji is used as an expletive. Accordingly, Vigerus, p.
3 >3. trevating of v^, says, cjtI<kw$ Tra^thKa. — Matt. ix. 10. yis Jesus
S:if at meat in the house, (x^ <^») behold^ many publicans and sifjners
came *. — Matt, xxviii. 9. And as they went to tell his disciples, {f^
ihH) loy Jesus met them. — Acts x. 17. Now^ while Peter doubted in
his own mind what that vision which he had seen might meany (>^ il^-A
behold the men who were sent *, &c.

223. Koit is sometimes omitted^ where the sense requires it to be
supplied. — See Eph. i. 18. ii. 2. t Tim. iv. 2. By supplying iC^
Mark v. 15. all appearance of tautology is removed, and the
passage is rendered beautifully emphaticai : And tlifiy come to
JesuSi ^nd see him who was possessed with demons , sittings a?:d
chthedy and in his right mind, (supp. icssj) even him luho had the le-
gion, and they were afraid. See Vigerus on this particle.

224. K^^y, Attics yiox khi g«v, at least Mark vi. 56. That they

might touch («stv) at least the border of his garment. — Acts v. 15,
That (»«y) at least the shadow of Peter passing by *. — 2 Cor. xi.
16. Otherwise^ («ay) at least as a fool bear with me.

Kat, Moreover, Mark iv. 24. — Kcct,, Moreover he said unto
ihcm.

Stephen, in the supplement to his Concordance, acknow-
ledges most of the foregoiisg senses of j^.

K A T A.

225. K^Td, As. — Rom. iv. 4. Now to him who worketh, the
reward is not reckoned^ (xaros %oc^i-'i) as a favour, but (^Karx) as a
debt. — I Cor. vii. 6. This I speak (Kcira) as a7i advice, 7iot {Koe.x\
as an injunction. — 2 Cor. viii. 8. Ov KdT- iTvirccyAy Myi», I speak ?iot
as an injunction. — I Pet. i. 1.5. Kyisx. y^-xxu. rov x.aXifTxvrx^ But as he
ivho hath called you is holy^ so be ye holy *.

226. K«Tis, After the manner. — 1 Cor. xv. 32. '^a.rx x^'^^airci,
Ajter the manner of men I have fought *.- — Heb. ix. 9. Kul-y ov,
After the manner of which, both gifts and sacrifices are offered.

227. KxTiiy After the example — Eph. iv. 24. The new man,
which [kxtx) after God is created in righteousness *.

228. KflSTflj, On account of, in order to. — John ii. 6. There were
set there six water-pots of stone, (xetTAj) in order to the purifying of
the Jews. — 2 Cor. v. 1 6'. We respect no man {kx tx, ^:^kx) on ac^-

Vol. I. O ' ccuni

12g PRELIMINARY ESSAYS. Ess. 4.

count of the Jlesh ; and if ii^e have esteemed Christ {K:&rce.) en ac-
count of the fleshy that is, on his account of his descent as a Jew.
— Eph. i. h. Having predestinated us to the adoption of sons — {kocto)
on account of the good pleasure of his uuill, — 2 Tim. i. 1. Paul an
apostle of Jesus Christy by the luill of Gody [xetrcc) on account of the

promise of eternal life^ ivhich is by Jesus Christ 2 Tim. i. 9.

Called us ivith an holy callings not (^Kurot,) on account of our ivorkSf
hut [y.xra) on account ^ Sec — Tit. i. 1. An apostle of Jesus Christy
(fcxTd) in order to the faith of God's elect, and the acknoivledgment
of the truth

229 Kotrety Bij. Rom. ii. 7. To them ivho {tcatoc) by patient con-
tinuance *. — i Cor. xii. 8. The ivord of kno'wledge [kxtx' by the
same spirit*. — 2 Cor. xi. 17. That which I speak I sptah not
{Ko:ra,) by the Lord, but as it were in foolishness. — 1 Pet. iv. 6.
For this cause was the gospel preached also to them that are dead in
trespasses and sins, that though they might be condemned {xut uv^-
g«7ra?) by men in the flefh, yet they might live {x.»ru Qiov) by God in

the Spirit Ver. l-l-. Kane f^iv xvrmy By them indeed he is bias-

phfmedy {yca,rx ^s ijttcc;' but by you he is praised. — LvAyyiXm kctx
MecrS-cciov, The gospel by Alatthew.

230. KojTat, IVith. I Cor. ii. I. Caine not [kcctx) with excel-
lence of speech "*. — Eph. vi. 6 Not [kxt ) with eye-service *.

231. With respect to, concerning 2 Cor. xi. 21. Kxr etTtf^noiv,

I speak ivith respect to reproach. — Phihp. iii. 5. k<«t>; v(.(.tti. JVith

respect to law Ver. 6. Kcrii. t^fMv, With respect to zeal. — Philip.

iv. 11. Not that I speak [kcitx] with respect to want *.- — Col. ii.
14. Blotting out the hand-writing of ordinances, («fjS-' i'^i^uv) concern-
ing un, which was against us.

232. Katcc^ Li Acts xi. I. Now when the apostles and brethren
who were [kxtu) in Judea, heard that the Gentiles had also receiv-
ed the word *'. — Acts xiii. 1. Now there were [kxtci.) in the church
that was at Antioch certain prophets *. — Heb. i. 10. Thou, Lord,
(kut ci^^y^xi) in the begi^-ining hast laid the foundation. — Heb. xi. 13.
These all died [r.ctrx T^-i/ltv) in faith *.

233. KxToi, At. 2 Tim. iv. 1. Who will judge the quick and the
dead (x#jt«) at his appearing *.

234. K«Ttf4, Before. Deut. i. SO. He shall fght for you, accord-
ing to all that he did fo--- you in Egypt, [x-aT ep^xh^cag) before your
eyes. — Gal. iii. I. 'Oig kut o^p^xXy^a?, Before whose eyes Jesus Christ
hath been set forth *.

235. Kot-ia, increases the meafiing of the word with which it is
compounded. — Acts xvii. 16. When he saw the city [KUTc-t^ni^ov) fu/l
of idols.

236. KcsTot seems to be omitted in the following sentence.
Luke i. 72 To remember his holy covenant, {ei^Kovj supp. koctx) ac-
ixrdin^ to the oath ivhich he sware to Abraham*

•'■■ ■ •' ' MEN

Ess. 4. PRELIMINARY ESSAYS.

MEN.

237. MiVy properly, is an affirmative particUt and may be tran-
slated, indeedy certamlij^ truly. It is commonly placed in the
beginning of a sentence, and is followed with ti in a subse-
quent clause, to mark opposition or diversity^ and particularly,
the distribution of things into parts. — Heb. x. 33. T»r« (Wjv, Partly
iL'hilst ye were made a gazing stock *.

238. Mtv, in the begmning of a sentence, when not follow-
ed with ^s, is used as a simple co?ij unction, and may be translat-
ed nowy and, — Acts i. 1. Tai* (aiv Tr^arov Xoyov^ Noiu the former

treatise. — Rom. i. 8. n^^yrcv ^gv, And firsts I thank my God

Rom. xi. 13. E<p' 6crov f^iv ei{A,i tyot i^vuv cC7roq-t7\(^ ^ Tjjv ^iccKoviuv ^^

^clct^co, And in as much as I am the apostle of the Gentiles^ I do
honour to my miniitry^ namely, by declaring to the Gentiles
their title to be received into the church.

239. Mcvayyg is afj adversative particle of affirmaiion, Rom. x.
3 8. Mjvavys, l^eSt verily *. — Philip, iii. 8. A^ot it,(,iv^vyz s^ tiyiif4,xi,
Nayy most certainly also I count all things but loss. — Luke xi. 28.
MsKifv^g, Rather indeed blessed are they nvho hear the luord of God
gnd keep it.

240. MgvTc; adversative, including a strong affirmation.— 2 Tim.
ii. 19. MgvT««, Nevertheless the foundation oj God standeth sure *,
ex yet indeed the foundation ^ &c.

MeTA.

241. MfTse, In, Acts XV. 33. They were let go [fj^ir Hqr,vti<i) in
peace *. — i John iv. 17. Hereby is love made perfect (^e3-' '^,^m\ in
us.

242. MsTje, By. Matt, xxvii. 66\ Having sealed the stone, they
made the sepulchre secure {^irei) by a guard. — Acts xiii. 17 And
(teeras) by an high arm he brought thtm out — Acts xlv. 27. Told
ivhat things the Lord had done [fiZT uvrm) by them.

243. MtTrt, To, Luke i. .58. Sheivtd great mercy {^i-r uvtyA to
her. — Luke x. 37. He who shewed mercy {^£t«) to him.

244. MiTsc^ According to. Heb. x. 15. Mstoj yoi^, For accord-
ing to what was before said.

245. MsTiK, Amorig. Luke xxiv. 5. Why seek ye the living
(wsToB rm viK^av) otnong the dead *.

246. Uirxy On. Joseph. Ant. lib. i. c. 12. § 2. speaking of
Isaac says, F.yS-y? (ait dy^oj^y y,yA^civ, They circumcise him iwniediately
$n the eighth day, or within the eigi.th day. Matt xxvii. 63. Said,
when he was yet alive, : lAirot. t^3<$ f;w?^ojcj within three days I will
rise again. That this is the proper translation of the phrase, is
evident from ver. 64.

2 M H.

124 PRELIMINARY ESSAYS. Ess. 4.

M H.

247. M»5 is properly a negative particle, signifying ?jot. But it
Is often used as an interrogation^ especially when followed with
» or »«. In one passage, our translators understood it as a ne-
gative interrogation, though the negative particle is omitted.
John iv. 29. M>5t< stto?, Is -not this the Christ *. — It hath the
same meaning, perhaps, in the following passages. Rom. iii. 3.
M>j, Will not their unbelief destroy the faithfulness of God P — Ver.
5. M)j, Is not God who inficteth ivrath, unrighteous ? — Rom. ix.
14. M-/}, Is not unrighteousness ivith God? Yet I have not ven-
tured to translate isU in that manner. See, however, Rom. iii.
3. note.

248. M»j joined with ^«-^5 or tots, hath an affirmative signifi-
cation. Luke iii. 15. And all men mused in their hearts of John,
(f^nTron) whether he were the Christ *. — Mutt^;?, If hy any means, if
somehow, perhaps. 2 Tim. ii. 25. In meekness, instructing those
leho oppose themselves, ((tcjoTrcTe) if God peradventure luill give them
repentance^. — Rom. xi. 21. Mj^ttots «^s. Perhaps neither will he
spare thee.

NAT.

249. Nfl«< is used not only in affirmations, hut in expressing one's
wishes ; so may be translated, / beseech, I pray. Mark vii. 28*
N«j Kv^n, I beseech thee, Lord, fir even the dogs eat of the crumbs. If
va,i is taken in this sentence affirmatively, it must be translated,
True, Lord, hut, &:c. — Philem. ver. 20. N*;, «^sA<pg, iya <ra «v«<|ttK»j
/ beseech thee, brother, let me have joy of thee.

'o n o T.

250. 'Ox«, When, whereas. 2 Pet. ii. 11. 'O^ra, Whereas an^
gels greater in ponver^' . 'o^ra is used in this sense by Thucy-
dides, Biackv/. vol. i. p. \\%.

'O n fi X.

251. 'Ottw? joined with «v denotes the final cause, or purpose
for which a thing is done. Luke ii. 35. ^Otcu^ uv etTroKotXv^^cos-iv,
That the thoughts of many hearts may be revealed '*'.

^25'2. 'OTTUi denotes sometimes the event simply, and must be
translated so that. Matt, xxiii. 35. 'Ott^/s £>5ji. So that on you
shall come all the righteous blood shed, Sec. — Luke xvi. 26. There
is a great gulph fixed ; [oTrt^i) so that they which would pass from
hence to ycu, cannot *.

'O T I.

253. 'Oil is used in all the variety of senses belonging to tlie
corresponding Hebrew particle. 'Or/, [ut, quod) Thai. Job iii.

12.-

Ess. 4. PRELIMINARY ESSAYS. 1S3

12. Whi/ did the knees prevent me ? or luhy the breasts (orr) that I
should suck *F — Psal. xi. 2. Thet/ make ready their arroiv upon the
string, (<3T<) that they may privily shoot *. — Luke i. 45. Happy is

she that hath believedy {in) that there shall he a performance

Luke ii. 10. I bring you tidings of great joy, ivhich shall be to all
people ; 11. {ou) Ihat unto you is born, &:c. — 2 Thess. ii. 4.
Shelving himself (ot«) that he is God *.

254. 'Ot/, Because. Numb. xxii. 22. And God's anger was

kindled, (ot«) because he ivent* John ix. 17. What sayest thou of

Urn, (#Tj) because he opened thine eyes P — 1 Cor. ii. 14. Neither can
he know them, (er^) because they are spiritually discerned''^. — 1
Cor. xii. 15. If the foot shall say, {on) Because 1 am not the
hand'*. — 2 Cor. xi. 7. 'Ot<, Because I preached*. — Rom. v. 8.
God commendeth his love to us, {on) in that while we were yet sin^
tiers, Christ died for us *.

255. 'Ot« is sometimes put for ^tor;, therefore, for which cause.
Hosea ix. 15. All their wickedness is in Gil gal ; for there 1 hated
them. This, v/hich is the common translation, represents God*s
hatred as the cause of the wickedness of the Israelites in Gil-
gal, contrary to the true sense of the passage, which ought to
be thus translated, All their wickedness is in Gilgal, («t<) there-
fore I hated them there. — Luke vii. 47. Her sins which are many
are forgiven^ («t<) therefore she hath loved me (see ver. 42.) much ;
hut to whom little is forgiven, the same loveth me little. — 2 Cor.
vii. 8. 'Ot<, Therefore, although I made you sorry by that letter, 1 do

not repent Ver. 14. 'Ot<, Therefore if I have boasted any thing

to him concerning yoUy I am not ashamed.- — Eph. ii. 18. 'Ot<,
Therefore through him we have access.

256. 'Ot<, For. 1 Cor. ix. 10. 'Or/, For he who plows, ought
to plow in hope. Stephen's Concord — Gal. iii. 1 1. 'Ot< Js, Now
that by law no man is justified, is plain, {on) for the just by faithy
shall live *.

257. 'Ort, Seeing. Lake xxiii. 40. Dost thou not fear God,
(at/) seeing thou art in the same condemnation *.

258. *Ot< is used interrogatively, TVhy, wherefore. Mark ix.
1 1 . They asked him, saying, {on Myaa-iv) IVhy say the scribes *F —
Ver. 28. 'Ot<, Why could not we cast him out *?

259. 'Ot<, In the Septuagint, hath sometimes the signification
of {on) when. So Mintert says -, wherefore John ix. 8. should
be thus translated, Jhey iwho before had seen him, (or*) when he
was blind, said, &c.

260. 'Ot< is som.etimes used as a particle of affirmation. So
Stephen in his Concord, tells us. Hac particula {on) non re-
ilundare, sed confirmandi vim habere videtur. And in this the
Greek grammarians and Beza agree with Stephen ; particular-
ly Beza, who, in the following passage, translates in, certe. 1
John iii. 20. 'Ot< ^hI'j^v, Certainly God is greater than our heart,

&c.—

126 PRELIMINARY ESSAYS. Ess. 4-.

&c — Mat!-, vii. 23. Then ull/ I profess unto ihem^ {hi j^^ttots
fyvaiv) surely 1 never knew you, — John vii. 12. There ivas muck
murmuring among the people concerning him : some indeed said, («t<)
Certainly he is a good man. — Rom. iii. 8. 'On %ii-^Tuy.iv, Certain-
ly ^ let us do evily that good may come. — 1 Cor. xiv. 21. In the laio
it is luritteny (er*) Surely irith men of other tongues and ether lips

I ivill speak 1 Jahn iv. 20. If af:y me say ^ (or* v.yx-Ko)) assured*

ly 1 love Gody (j^ t*a-ii) a?id yet hateth his brother.

261. 'Ot< is used to introduce a neiv sentimc7it or argument y
and must be translated, besides^ farther. 1 John v. 7. *Or* rg«5
«»-<y, Farther y there are three nvho bear witness. — 1 John v. 4'i
*Ot<, Besides all that is begotten of God,

O Y N.

262. Oyv properly is an illative particlt ; but it is likewise
used as a simple conjunction^ being put for *<«<, and^ now theuy
but. Matt. X. 25. Ho^v much more will they call them of his
household F 26- [u-nav) But fear them not. — Matt. xii. 12. Tlccif
viy How much now is a man better^ &:c. — Mark xii. 6. Et< a^
But having yrt one son. — Luke xx. 29. E^rae kv, Now there were
seven brethren. — Luke xxii. 35. Lacked ye anything? and they
saidy Nothing. 36. i«x£y itv ctvToiq) Then said he unto them. But
ticwy he that hath a purse., &c *. — John vi. 45. n^i^ »v, Now eve-
ry one who hath heard. — John vii- 33. E*5rjy av, Then said Jesus *,
— John xviii. 25. Now Simon Peter stood and warmed himself
(«w»v »!<) and they said to him. — Rom. ii. 26. t«6i' »y. And if the-
uncircumcision. — Rom. ix. 19. Oi/y, But thou wilt say to me. — 1
Cor. xi. 20. 2yv;^T(^o^t4£V6/y sv, But your coming together into one place y
is not to eat. — Heb. iv. 14. E;:;a»r;? s^v, Nowy having a great high
vriest. — Heb. ix. 1. iLtyj. «sv kv, Then verily the frst cove?jant had,
&c *. — 1 Tim. ii. 1. Uac^cKAha »y, Now I exhort. In this sense
Plato, in his A.pol. Socraris, uses »y.

203. Oyy, For. ]ohx\ xviii. 24. A?r5(rI«A-;y «», For Annas hud
sent him bound to Caiaphas the high priest.— Kom. vi. 4. 'Zv¥$rxipvitt,i9
»y. For we arc buried ivith him. — In this causal sense, »y is used
like y«5, to isitroduce a secondy and sometimes a third reason^ in
support of the same proposition : in which case it must, like
7«?. be translated, besides^ moreover y farther. Matt. vii. 12. Wcci-
Tct s<y carx^ Farther y whatever things ye would that men should doy
&c. Accordingly, in the parallel passage, Luke vi. 31. this
precept is introduced wiih v^y and. — Matt. x. 32. n«e? «v c^\r,y
Moreover y whosoever shall confess w<f.— Luke xi. 36. Er sfy, Be-
sides ^ if thy whole body be full of light.

264. Ovv adversative, Tety nevertheless^ J Cor, x. 31. Ovy,
Nevertheless y whether ye cat or drink. — 1 Cor. xiv. 10. There are
perhaps as many kinds of languages in the world y as ye uttery and
none of them without meaning t \\.. (eyy) Tet if I do not know the

meaning

Ess. 4. PRELIMINARY ESSAYS. 127

nieafiifig of the language. — Wherefore Matt. x. 23. M« «» (pcjZ-^n"
n etvTaij should be translated, NevertheL'ss^ fear tlicm not»

'O Y T n, ami before a Vo-wely 'O T m 2.

i'65. 'OvTM^ is sometimes used as a cofij unction. Acts xx. 11.
Talked a long ivhile, even till break of day, [>iTag) then departed, —

Acts xxvii. 17. Strahe saily (xrw?) then were driven Acts

xxviii. 14. Jf^ere desired to tarry with them seven days, [r^ iircaA
and then nve went toward Rome. — J Cor. xi, 2S. Let a man ex*
Oinine hinuclf (k^ htco^) nnd then let him eat.

26G. 'Oyri.> illative, So then, therefore. -Matt. vii. 17. 'OvTi»
TT^cv ^iv^^ov. So then, every gcod tree bringeth forth good fruit, —
Matt. x.>vi. 40. 'Ovraq ax, icr^varuTi,^ So then ye are not able to
watch with me one hour !—hl\xxk iv. 26. And he said {itjuq) there-
fore is the kingdotn o; heaven like. — Acts xv'ii. 33. Kctt »tw?, And
therefore Paul departed fom them.- Vs.ovi\. i. 15. 'Ovt;u, There-
fore to the utmost cf my power. — 1 Cor. iv 1 . 'Otrws j?,***?, So

then let a man consider us as servants of Christ i Cor. vi. 5.

*OfTA'5 «'<i f"1"'> So tlien there is not a wise man among you. — -1 Cor.
xiv. 12. 'OwT*; j^ v««;, Wherefore ye also ^ seeing ye are earnestly
desirous of spirit Uid gifts. — i Cor. xv. 42,'OyT&> y^y Wherefore also
the resurrection oj the dead is possible. — Rev. ili. 16. 'OyrA-g,
Therefore^ because thou art lukewarm. — Johti iv. 6. Njw Jesus
being weary with his journeyy sat do%un (arA>5) therefore at thi
well.

n A A I N.

267. njfA;y especially in the beginning of a sentence, signi-
fies, [porro) Moreover. Matt. xui. 44. ITaAiv, Moreover the
kingdom of heaven is like, &c. See ver. 45. 47. — 2 Cor. xi. 16.
IletAti', Moreover I say. — Wherefore John iv. 54. may be thus
translated, TVt* 7r<<A<v ^svisgav <r««.«6v. Moreover this second mirach
Jesus performed^ having come again from Judea into Galilee. \\\
this sense -KA-hi^ is sometuxies. used by the LXX, as Mintert ob-
serves. See also Gal. v. 3.

268. n«A<y, On the other hand. Mitt. iv. 7. Uahiv, On the
oilier hand it is written — Joiin xviii. 40. E«|<«vy«r«v av 9r«A<v
9rfi:vT£$, But they all cried on the other hand, not this man but Barab-
has : For the multit'.ide had not, before this, cried to have Jesus
cruciHed. — 2 Cor. x. 7. Let him [ttccXiv) on the other hatid, reason
this from himself

269. n<«A<>, /// like manner. 1 Cor. xii. 21. '^H 7r«Aiv, Nor in
like manner the head to the feet — Matt. xxvi. 42. UuXiy ik. hvTip\t
4c.7Ftx^m, In like manner a second time going away, he prayed.

21\i. nfl4A<y, A second tirae. Heb. v. 12. Te have need of one
to teach ijou (ttcjAo) a second time. — Heb. vi. 1. Not laying {TvetXiA
4 second time^ the foundation of repentance ^ &c.

n A p A.

12S PRELIMINARY ESSAYS. Ess. 4.

n A r A.

271. Ua^u To. Matt. XV. 29. ^nd Jesus departed thence ,
and came (^r^^ci) to the sea of Galilee. — Col. iv. 16. Wlien this
epistle hath been read [ttx^' v^iv) to you : For it was to be read to
them, when assembled together ; and not by them.

272. Ilaf^flc, Besides^ except^ save. 1 Cor. iii. 11. Other foun"
dation can no man laij^ (7^x^01 J except that which is laid. — 2 Cor.
xi. 24. Forty stripes, (tvol^u.^ save one *.

21 S. Ux^eiy Contrary to, against. Rom. 1. 26. Changed the na-
tural use, into that ivhich is ^"Tva^at. Sivtrtv) against nature *. — Rom.
iv. 18. Who, (TTd^Aj against hope *.- — Gal. i. 8. Angel from hea-
ven should preach to you, (-xac^ocj contrary to what lue have preach-
ed.

274-. Tlu^oi, More than. Rom. I. 25. JVho worshipped and serv-
ed the creature (-Kxeet, rov KncrxvTeiJ more than the Creator *.

275. Ua^eii Of. Matth. ii. 4. Enquired (ttoi^ avravj of theniy
nvhere the Christ should be born *. — Ver. 7. Enquired ( tcu^ ecvrm )
of them diligently, what time the star appeared*. — John i. 14. As
the only begotten f-Tru^x Trur^egJ of the Father *.

276. Ucc^x, On account of therefore. — 1 Cor. xii. 16. Is it (tcx^o.
raroj therefore not of the body * F Or, Is it for this, k^c.

277. T\.x^x, From. 2 Tim. i. 18. Grant to him to find mercy
(tcx^x) from the Lord.

n E p I.

278. njg{, In. Tit. ii. 7. n«g{, In all things shew thyself a pat-
tern *.

279. nsg<, Concerning, 1 Thess. iii. 2. iTj^t, Concerning your
faith*. — 2 Thess. ii. 13. Give thanhs ts God always f^'-^^J con^
cerning you.

280. Ui^ii For, on account of. Matt. xxvi. 28. Which Js shed
(?rt|< %oyism)for many *. — Luke xix. 37. Praised God with a loud
voice [iri^i)for all the mighty works that they had seen *. — John x.
33. ng|<, For a good work we stone thee noty but {^i^t) for blasphe-
wy*.

281. nsg;, Abcuty in respect of time. Matt. xx. 3. And he
went out (iTjgi) about the third hour *. See also ver. 5, 6.

282. m^i, Against. Mat. xx. 24. IVere moved with indigna-
tion (^rs^t) against the two brethren *. — John vi. 41. The Jews then
wurmured (ts^O ^^ ^^^ * ' against him.

283. Ui^ii Above. 3 John ver. 2. / wish (tte^* •xxvthv) above
all things'*. This sense of ^e^<, Beza, in his note ou 3 John
ver. 2. proves by a quotation from Homer.

n A H N.

Ess. 4. , PRELIMINARY ESSAYS. 129

n A H N.

284. TLX/iVy Moreover. Matt. xxvi. 64. UMv^ Moreover I saij
to you y Hereafter y &c. See this sense established by a passage
from Demetrius Phalereus, Blackwall, vol. ii. p. 132. 12mo,
edit.

2S5. TlM'i^ Besides. Mark xii. 32. And there is no other (z-Avjy
eiyT«) besides him. — Acts xv. 28- To lay upo?i you no greater bur-
den (wAiiv) than (besides) these ticcessary things *.

28'). nAjjy seems to liave an illative signification. Eph. v.
.'33. IIAijy, 'Therefore let every one of you in^ particular^ so love his
"Wife, even as himself. See Beza on the passage.
,2S7. YiM'iy Excejjt. Acts viii. 1. llMvy Except the apostles*,

n p o s.

2S8. 11^0$, On account of Mark x. 5. iTie? m (rK?.r,oozui>aixy,
On account of the hardness of your hearty he lurote you this precept.

289. H^dc, For the sake of Acts iii. 10. That it wf!S he which

sat i^7r^o<;) for alms * . Acts XXvii. 34. n^o? r^; v^zn^c^g crar-Aciar,

vTFcce^X'^y This is for your health — Thucyd. Lib. 3. p. 182. (Cited
by Blackwall, vol. i. p. 1 10.) Oy Tr^a? v^zxis^u^ h^yi? roih. " These
things are not for your reputation." — Heb. xii. 10. They veri-
ly (^r^a?) for the sake of a few days.

290. n^3$, Of concerning. Mark xii, 12. For they knew that
he had spoken the parable (^^e^ ayrss) concerning them. See also
Luke XX. 19. — Rom. x. 21. n^o? %i rov Ij-^cjjja, But of Israel he
sahh. — Heb. i. 7. n^e? ui^ rag ^yy^.Aa?, Of the angels he sailh *.

291. n^o;, According to. Gal. ii. 14. They walked not upright-
ly y (tt^o?) according to the truth*. 2 Cor. v. 10. n^o^, According
to that he hath done *.

292. n^o?, Towards. Luke xxiv. 29. Abide with us^ for it is
(tt^o;) towards evening *.

. 293. n^ej, Among. Mark i. 27. They cpiestioned (^^«j) among
themselves ^.

294. n^o?, With. Matt. xiii. 5G. His sisters. Are they not all
(tt^c; viuoci) with US P — Ivlatt. xxvi. 18. / will keep the passover
{•r^o; (T'c ) at thy hyuse *. — Mark ix. J 9. Ho%u long shall I be (^^e^
'ju,n!4) with you*? — Mark xiv. 49. 1 was daily (Tr^og vf^ag) with

1/ou in the temple * John i. 1. The word was {tt^o; rov Qiov) with

God *.

■ 295. rigo?, joined with words of time, signifies during. 2
Cor. vii. 8. U^og a^scv. During an hour. — 1 Thess. ii. 17. rige?
y.AiPO)) ft-^cj?, During the time of an hour.

n £2 2.

296. IT^?, (quod) That. Mark ix. 12. Said to them, FJias
verily cometh first, and restoreth all thingSy (k«< tt&'s) and that it is
written (st*) concerning the son of man ^

Vol. I. 'k s Y N i

430 PRELIMINARY ESSAYS. Ess. 4.

S Y N,

297. 2t;9, construed with «?«<, signifies to he on cnis side.
Acts xiv. 4. Part {kctxp a-vv) held luitk the Je%vs, and part [c-vy)
ivith the apostles *.

298. Syy. JV^ithy in respect of place. Luke i. 5(ji. Mary abcdi
{a-vy) ivith her *,

299. 2yj»j in composition, govcning the accusative, common-
ly signifies together, Mark xv. 16. HvyKotXnTiv, Thet/ call toge-
ther the 'whole uafid*.> — But when the compounded word governs
the dative, it often signifies iogethery ivith. 1 Cor. xiii. 6. But
(jrvyxf^i^ei) joint li^ rejoicttJij rejoiceth with .other good men, in
truth.

300. Swvj Bi^. 1 Cor. V. 4. X«v ii) ^wuuei, Btj the power of
our Lord Jesus Christy to deliver such an one to Satan.

T E.

301. Tif Even. Rom. i. 20. 'H n cahegy Even his eternal
po'vjer *. See Beza in loc.< — Rom. i. 26. T? yoc^-, For even their
women *.

T I.

302. Ti is sometimes put for ^r^?, hoiu. Mark iv. 24. Take
heed {rt) hoiu ye hear. Accordingly in the parallel passage,
Luke viii. \^. it is, BAj^-sts a» -kox; ccK^'iii, Tale heed hc-iu ye hear. — -
3 Cor. vii. 1 6. Tf e;^ci;, Hoiv knowesi thou^ 0 man *F

303. Tf is put likewise for hit t*, luhy. Matt. vi. 28. T; f«z-
^jfiViSTs, Why are ye anxiously careful P — Matt. xvii. 10. T; bv.
Why then say the scribes ? — John i, 25. T< s^p, Why then, baptizes I
ihou ? See Whitby in loc.

304. tk. Whether^ namely, of two things. Luke v. 23. T;,
Whether is easier to say^ thy jins be forgiven thee *P

305. Tig, What sort, hoiu great. Luke viii. 25. T<$ u^oc srej,
Hoiv great indeed is this man I for he eotnwandethy &c.

306. T{?, Every one. 1 Cor. iv. 2. It is required in stewards,
that (jig) every one le found faithful.

't n E P.

307. 'r^TJ^, v/ith the genitive case, signifies concerning. -Rom»
ix. 27. Esais also cries (y5rg§) concerning Israel*. — 2 Cor. i. 7.
Our hope (vt^^) concerning you is firm. Ver. 8. / ivould not
brethren have you ignorant (vcrsg) concerning our trouble. — 2 Cor.
viii. 23. Whether any enquire {vTn^) concerning Titus^ he is my
fartner — 2 Cor. viii. 24 Our boasting (vTrs^ v««y) concerning
you. — 2 Thess. ii. 1. Now we beseech you brethren^ [b-Tiig^^) con-^
terning the coming of our Lord Jesus Christy and our gathering to-
gether unto him,

>' 308.

Ess. 4. PRELIMINARY ESSAYS. 151

308. 'r^ip, Fcr^ instead of^ in hekalfof. Rom. v. 7. Scarcely

{y'x,i^) for a righteous man * Ver. 8. Christ died {hm^ «« «y) for

zis *. — Philip, i. 29. To you it is given [I-ti--.^ X^^^'^) '^^ Mia/f of
Christ *. — -Philem. ver. 13. Detained him ivith me^ ikat (y^reg <rs;)
in thy steady he might have ministered,

S09. 'r-^e^, On account of 1 Cor. xv. 29. What shall they do
^vho are baptized («ts^) on account of tJie desd ?

310. 'r^-§, fl^ltk respect to. CoL i. 7. iVho is a faithful mi"
mst£r of Christ (vts©) with respect to you.

SiL^XTTie^f Fromf denoting the motive i)^ an action. Philip,
ii. 13. TF'ho luorketh in you [^mp^ fronz good ivili,

312. 'TflTgg, More than. MatU x. 37. Loveth father or mother
(vTrt^,) more than me *. — 1 Thess. iii. 10. Requesting {vyri^ t». 'sn^tf-
!?•«) more than exceedingly ^ that is, most exceedingly. ■

'y n o.

313, ''J'Tre commonly signifies under ^ but with a genitive if
denotes the cause of a things and must be translated ofy by, from.
Matt, ii. 17. Was spohn Htts^) by Jeremiah'^ ^—\ Cor. vii. 25.
I give my judgment as cm ivho liath obtained mercy {v-tt^^ of the
Lord*. — Heb. xii. 3. Such rontr a diction [y-ro] from sinners,

314<. ^^Ts-ty At, Ac:s v. 2L 77iey entered into the temple {l-rct^
T«.y %^1'n')) at day-break* — James ii. 3. Sit thou here (v^o) at my
footstool, .

315. 'Y5r(i, Tindery denoting suli/ecfion. Matt, viii, 9. Havihg
soldiers (vxs) wider me *3 under nij comaiand.

316. '0, preceded by «v, signifies because, Rom. ^iiL 3. The
thing impossible for the luiv to doy (s> w) because it zvas weak through

ilie fesh Heb. ii. 18. e^* «, Because he sufferfdy hdng temptidj

lie is able to save.—}i.ebc vs. 17. Evf\ For qvhich .cause God wi/w
iingy &c. In this sensej the best Greek writers use the phrase„
See Vigerus, p. 504^,

317. EP « signifies 'ujhile, Mark ii, !9. Can the children ^f
r'Jie bride rhamher fasiy (ev « ) 'while tJie bridegroom ^^ &Cc — Rom.
;:i. I. Lv Q)' yao^ For ^whilst thou condemfiesty &c.

Si 8. s.(t> ii Becauss* Rom„ v. 12. i£?* £•/, Because all liavs slri^

'.OS. $2e Ka-^fr-.

319. 'O5 is stjm^tirnes used afJirmatiyelys arid must he trans-
lated indeed y trulijy certainly y actually , for Hesychitis and Fhavo-
rinus teli us, that ^^ is put for mTofi^ ah-^h%. Nelu mi, 2. As^rsf
i-i;; c6vi?» tg^X'^t.u He was indeed a tr-ae ??z^;?i=-— Matt. xiv. 5. He
f eared ilu multitude y hecausi they counted him (John, i:c, Tr^tx^^Tjj?)
recdly ^ prophet.-— ~]ohn L 14- We beheld his glory^ the. glory y Uk
■.'ioi/«yEy.s*5) indeed of tlie Qn'ly begoit-en of the Father.,— Azt^ jsyit, "22-

]32 PRELIMINARY ESSx\YS. Ess. 4.

1 see that In all things ye are (&>;) certahily most religicus. — Rom.
ix. '6z. But [ag) actually by luorks of law. — 2 Cor. ii. 17. Ayib.' m
i\ eiMy.oivenc^^ ^.^jj,' ^^ 5;^ q^^^ ^/^/ indeed from sificeritu, and from
God.

320. '£25, When. Luke xx. 37. Now that the dead are raised^
even Moses shewed at the bush^ (^ag Asyw) when he called the Lordy
the God of Abraham^ the God of Isaac *, &c. — Luke xxii. 66,
Kflji coi iyiHTo i'tUi^Xy And luhen it was day. — Luke i. 23. '125 zttMo--
^r.Txv iif^i^scif W hen the days were fidfllled. Acts xxvii. 1 . 'i2j
When it was determitied*. — Philip, ii. J 2. Not (&>?) when in my

presence only.

321. 'n?. Seeing. 2 Cor. v. 20. 'P.g ra ©ssi TtcA^^aKccy.Hvra^y See^
ing God beseeches you by us, we pray in Christ's stead, be ye recon^
died to God. — Col. ii. 6. '125, Seeing ye have received Christ Jesus,
Sec. Scapula likewise gives a>g this meaning.

322. 'n?, Namely. 2 Cor. xi. 21. I speak with respect to re-
proach, (<a$ on) namely, that we have been weak 2 Cor. v. 18.

And hath given us the ministry of reconciliation. 19. [uq 'cci)
Namely, that God was in Christ reconciling the world to himself^.

323. 'a? illative. Wherefore. Heb. iii. 81. 'n$, So (where-
fore) / sware *.

324-. '€lq, admiration, How I Rom. x. \5. 'i2;, How beauti-
ful! — Rom. xi. 33. 'Hj, How unsearchable* I

525. 'aj, That. I Tim. i. 3. 'n?. That without ceasing *.

'i2 S T E.

326. '^5--: sometim.es signifies so then, so that. 1 Cor. iii. 7-
'fics, So then, neither is he that planteih any thing, — 2 Cor. ii. 7.
'Hf-s, So that contrary wise ye ought rather to forgive * Gal. iv. 1 6.

lis-s sp^S-^o?, So then I am become your enemy, because I speak truth
to you P

327. 'fifs, /;; like manner. Iliad, B. line 474-. INI. line 278,

328. 'a^i, That. 1 Cor. v. 1. '<2^i. That one should have*y
8cc.

2>W. 'O-^iy denoting f':e end for which a thing is done. Rom.
vii. 6. 'Ors, That we should serve in newness cj spirit *.

330. 'a^-s, causal, for. 2 Cor. v. 17. '0>7i, For if any man
he *j &c.

331. 'n^s, illative. Wherefore. PvOm. vii. 4. 'iirs, IVhere^
fere my brethren *. — Ver. 12. 'n^s, Wherefore the law is holy *

I Cor. X. 12. '£25-e, Wherefore let him that thitiketh he standeth'^.

— 1 Cor. xi. 27. '^5-:, Wherefore whosoever shall eat ' 2 Cor.

V. 16. 'lif-a. Wherefore henceforiii we know no man after the flesh.

Conclusion. From the numerous passages of scripture produ-
ced in this essay, it appears, That the Greek particles, as used
by the writers ^di the Nev/ Testament, have a great variety of

significations

Ess. 4. PRELIMINARY ESSAYS. 133

significations : that no translation, especially of the apostolical
epistles, in which the Greek particles have only a few of their
significations given, will rightly express the meaning of these
writings, and that the rectifying of the translation of the par-
ticles, though it be only by substituting one monosyllable for
•another, will often change the sense of a passage entirely, and
Tender it a chain of strict logical reasoning : whereas, bv a
wrong translation, it becomes quite incoherent^ if not inconse-
quent.

A

NEW LITERAL TRANSLATW}^^

OF

ST PAUL'S EPISTLE

TO THE

R O M A N S.

P R E F A C E.

f>ect. I. Of the time luhen the Christian Relip^ion was iniroduted

at Rome.

o

''T 'HE scriptures do not inform us at what time, or by whom,
-■- die gospel was first preached in Rome. But from the fol-
lowing circumstances, it is probable that the church there was
one of the first planted Gentile churches, and that it soon be-
came very numerous.

When St Paul wrote his epistle to the Romans, A. D. 57,
their faith ivas spoken of throughout the luhole ivorldt Rom. i. 8.
and many of them possessed spiritual gifts, Rom. xii. 6. and
their obedience ivas kno%vn to all men^ Rom. xvi. 19. — Farther the
fame of the church at Rome had reached the apostle long be-
fore he v/rote this letter. For he told them, lie had a desire for
mafiy years to come to them^ Rom. xv, 23. The gospel therefore
was introduced in Rome very early, perhaps by some of the
disciples who were scattered abroad after Stephen's death, in
the end of the reign of Tiberius. Or the founding of the Ro-
man church may have happened even before that period ; for
among the persons who heard Peter preach on the day of pen-
tecost, and who were converted by him, strangers of Koine are
mentioned, Acts ii. 10. 41. These Roman Jews, on their re-
turn home, no doubt preached Christ to their countrymen in
the city, and probably converted some of them : so that the
church at Rome, like most of the Gentile churclies, began in
the Jews. But it was soon enlarged by converts from amon^-
the religious proselytes ; and in process of time, was increased
by the flowing in of the idolatrous Gentiles, who gave them-
selves to Christ in such numbers, that at the time ^t Paul

136 PREFACE TO THE ROMANS.

wrote his epistle to the Romans, their conversion was much
spoken of.

These facts merit attention ; because the opposers of our re-
ligion represent the first Christians as below the notice of the
heathen mag strates, on account of the paucity of their num-
bers, and the obscurity with which ihey practised their reli-
gious rites. But if the faith of the Roman brethren was spo-
ken of throughout the whole empire, at the time this letter was
written, the disciples of Ciirist m Rome must have been nu-
merous, and must have professed their religion openly : for
the turning of a few obscure individuals in the city from the
worship of idols, and their worshipping the true God clandes-
tinely, could not be the subject of discourse in the provinces.—
Farther, that there were many Christians in Rome when St
Paul wrote this epistle, may be inferrec ;rom the tumults oc-
casioned by the contests which the Jews had with them about
the law, and which gave rise to Claudiuses decree, banishing
the whole of them from Rome, Acts xviii. 2. See sect. 3-
£it the beginning.— The salutations likewise in the end -of
this epistle, show how numerous the brethren in Rome were
at that time, some of whom were of long standiiig in the faith,
as Andvonicus and Junius^ who were converted before Paul'
himself; others of them were teachers, as Urbanus; others
were deacons and deaconesses, as Mary^ Trypkena^ Try-
2)hosa, and Persisy all of whom were active in spreading
the gospel -, others were persons of station, such as the
members of the family of Narcissus, if as is commonly sup-
posed, he was the em.peroi's favourite of that name. But al-
though this should not be admitted, the saifits in Casar's house-
mldf whose salutation, sorn? ye.ns after this, the apostle sent
to the Philippians, may have been persons of considerable note.

^ect. II. OftJie stats, of ihe Christian Churchy at the Time St Paul
ivrote his Epistle to the Romans.

The gospel being offered to the world as a revelation ft'&m
God, the Jews justly expected, that it would agree in all things
with the former revelations, of vi^hich they were the keepers.
And therefore, when they perceived, that many of the doc-
trines taught by the apostles were contrary to the received
tenets, which the scribes pretended to derive from the writings
of Moses and the prophets, the bulk of the nation rejected tho
gospel, and argued against it with the greatest vehemence of
passion, in the persuasion that it was an impious heresv, in-
consistent with the ancient revelations, and destructive of piety.

To remove this specious cavil, the apostles, besides preaching
the doctrines of the gospel, as matters revealed to themselves,
were at pains to shew that these doctrines were contained in

the

Sbct. 2. PREFACE TO THE ROMANS'. 1^7

the writings of Moses and the prophets ; and that none of the
tenets contrary to the gospel, which the Jewish doctors pre-
tended to deduce from their own sacred writings, had any
foundation there. Of these tenets, the most pernicious was/
theirc,misinterpretation of the promise to Abraham •, that in his
seed all the nations of the earth should be blessed. For the Jews,
considering the moral precepts of the law of Moses as a perfect
rule of duty, and its sacrifices and purifications, as real atone-
ments for sin, and believing that no man could be saved out of
their church, affirmed that the blessing -of the nations in Abra-
ham's seed, consisted in the conversion of the nations to Juda-
ism by the Jews. Hence the Jewish believers, strongly im-
pressed with these notions, taught the Gentiles, Except ye be cir-
cumcised after the manner of Moses ^ ye cannot be saved. Acts xv. 1 ;
But this doctrine, though obstinately maintained, was a gross
error. The law of Moses was no rule of justification. It was
a political_institution, established for governing the Jews as the
subjects of God's temporal kingdom in Canaan. And there-
fore the apostles, elders, and brethren, assembled in tlie council
of Jerusalem, justly decreed, that the yoke of the law was not
to be imposed on the Gentiles, as necessary to their salvation.

A decision, so deliberately and solemnly pronounced, by such
an assembly, ought, among the disciples of Christ, to have si-
lenced all disputations on the subject. Nevertheless, the con-
verted Jews, having been accustomed to glory in their relation
to God as his people, and in the privileges which they had so
long enjoyed, were extremely offended, when according to the
new doctrine, they found the Gentiles under the gospel, raised
to an equality with them in all religious privileges. Where-
fore,' disregarding the decrees which were ordained of the apos^
^es and elders, they exhorted the Gentiles every where to be-
come Jews, if they wished to be saved. And this exhortation
made the stronger impression on the Gentiles, that the Jewish
^Vorship by sacrifices, purifications, and holidays, was in many
tespects similar to their former worship. Besides, as the Jews
were the only people who, before the introduction of the gos-
pel, enjoyed the knowledge of the true God, and a revelation
of his will, and as the Christian preachers themselves appealed
to that revelation in prfe^f of their doctrine, the Gentiles natu-
rally paid a great regard to the opinion of the Jews in matters of
religion, and especially to their interpretations of the ancient
Oracles. Hence some of the Gentile converts, especially in the
churches of Galatia and Phrygia, who before their conversion
v/ere extremely ignorant in religious matters, hearkening to the
Judaizing teachers, received circumcision, and thereby bound
themselves to obey the law of Moses, in the persuasion that it
was the only way to secure the favour of the Deity.

-Vol. I. S According

13 S PREFACE TO THE ROMANS. Sect. 2.

According to this view of the matter, the controversy which
in the iirst age disturbed the Christian church, was not, as
Locke supposes, whether the Gentiles, in their uncircumcised
state, should be admitted into the church, and enjoy equal
privileges with the Jews ; and whether it was lawful for the
Jews to hold religious communion with them, while they re-
mained uncircumcised •, but plainly, whether there was any
church but the Jewish, in which men could be saved. For
when the Judaizers taught the Gentile brethren, except ye be
circumcised after the manner of Moses, ye cannot be saved, they
certainly meant that salvation could be obtained no where, but
in the Jewish church.

In this controversy, the unbelieving Jews, and all the Judaiz-
ing Christians, ranged themselves on the one side j strongly and
with united voices affirming, that Judaism was the only reli-
gion in which men could be saved ; that there was no gospel
church different from the Jewish, nor any revealed law of God
but the law of Moses *, and that the gospel was nothing but aa
explication of that law, of the same kind with the explicatrons
given of it by the prophets. On the other side, in this great
controversy, stood the apostles and elders, and all the well-in-
formed brethren ; who, knowing that the Jewish church was at
an end, and that the law of Moses was abrogated, strenuously
maintained, that a new church of God was erected, in which
all mankind might obtain salvation by faith without circumci-
sion ; and that the gospel was the only law of this new church.
They therefore maintained the freedom of the Gentiles from
the law of Moses in all its parts, and boldly asserted, that the
gospel alone was sufficient for the salvation of the Gentiles ;.
consequently, that they were under no obligation to have re-
course to the Levitical sacrifices and purifications, for procur-
ing the pardon of their sins.

The controversy concerning the obligation of the law of
IMoses, viewed in the l:ght wherein I have placed it, was a mat-
ter of no small importance, since on its determination depend-
ed, whether the latu of Moses or the gospel of Christ should be
the religion of the world. No wonder, therefore, that St Paul
introduced this controversy in so many of his epistles ; and
that he wrote three of them in particular, for the express pur-
pose of confuting an error so plausible and so pernicious : I
mean his epistles to the Romans, to the Galatians, and to the
Hebrews. These learned epistles, in process of time, produ-
ced the desired effect. By the strength of the arguments set
forth in them, and by representing the same things every
v/here in his preaching and conversation, the apostle enlighten-
ed many of the Jewish converts ; and these well-instructed
Jewish brethren, in their several churches, effectually opposed

the

Sect. S. PREFACE TO THE ROMANS. 139

the errors of the Judaizers : by all which, Judaism hath at
length been banished from the Christian church, in which for
a ivhile it had taken root, through the misguided zeal of the-
Jewish converts ; and the gospel now remains the only revealed
religiofiy authorized by God, and obligatory en men.

Sect. III. Of the occasion of writing the Epistle to the Romans.

The controversy concerning the law of Moses, described in
the foregoing section, was agitated very early at Rome, where
the Jews being rich and factious, disputed the matter with great-
er violence than in other churches. And the unbelieving part,
taking a share in the controversy, they occasioned such tumults,
that the emperor Claudius, in the eleventh year of his reign,
banished the contending parties from the city. So the Roman
historian Suetonius informs us -, who, confounding the Chris-
tians whh the Jews, calls the whole by the general name of
Jews, and affirms that they were excited to these tumults by
Christ) [Christoimpulsore^ Claud, c. 25.) because he had heard, I
suppose, that Christ was the subject of their quarrels.

Among the banished from Rome was Aquila, a Jew, born in
Pontus, and his wife Priscilla, both of them Christians. These
came to Corinth, about the time St Paul iirst visited that city ;
and being of the same occupation with him, they received him
into their house, employed him in their business, and gave him
wages for his work, with which he maintained himself all the
time he preached the gospel to the Corinthians. During his
abode with them, Aquila and Priscilla, no doubt, gave the
apostle a full account of the state of the church at Rome, before
its dispersion : and, among other things, told him, that the un-
believing Romans, following the Greeks, affirmed the light of
natural reason to have been from the beginning a sufficient guide
to mankind in matters of religion : that, being great admirers
of the Greeks, they considered their philosophy as the perfection
of human reason, and extolled it as preferable to the gospel,
which they scrupled not to pronounce mere foolishness : that, on
the other hand, the unbelieving Jews, no less prejudiced in fa-
vour of the law of Moses, affirmed, it was the only religion in
which men could be saved ; and condemned the gospel as a de-
testable herest/y because it did not adopt the sacrifices, purifica-
tions, and other rites enjoined by Moses. — They farther toKi
the apostle, that many, even of the converted Jews, extolled the
institutions of Moses, as more effectual for the salvation of sin-
ners than the gospel j and, in that persuasion, pressed the Gen-
tiles to join the law with the gospel, that, by its sacrifices and
purifications, the gospel might be rendered a complete form of
rehgion : that the Gentile converts, who knew their freedom
from the law of Moses, despised their Judaizing brethren as

2 supentitiouf

140 PREFACE TO THE ROMANS. Sect. 3.

superstitious bigots, while the others regarded them '^^o profane, for
iieglecting histitutions which they esteemed sacred : that those
who possessed spiritual gifts, had occasioned great disturbance
in the church, each extolling his own gifts, and striving to ex-
ercise them in the public* assemblies, without giving place
to others : Lastly, that seme, both of the Jewish and Gen-
tile believers, reckoning it disgraceful to obey constitutions
made by idolaters, had, in several instances, contemned the
wholesome laws of the state, and were in danger of being
punished as evil doers, to the great scandal of the Christian
name.

As the apostle had not been in Rome, when he wrote this
epistle, some persons, well acquainted with the affairs of the
church there, must have made him acquainted with all the par-
ticulars above mentioned. For his letter to the Romi?ns was
evidently framed with a view to these things. If so, who m.ore
likely to give the information, than Aquih and Priscilla, with
whom the apostle lodged so long ? And though the Roman
brethren were then dispersed, consequently the apostle had no
opportunity of writing to them as a church •, yet the disorders
which prevailed among them, having made a deep impression
on his spirit, v/e may suppose he resolved to embrace the first
opportunity of remedying them. Accordingly, during his
second visit to the Corinthians, having heard that the church
was re-established at Rome, St Paul wrote to the Rom?.ns
this excellent and learned letter, which bears their name ;
wherein, at great length, he discoursed of the justification of
sinners; answered the objections made to the gospel doctrine
of justification ; proved from Moses and the prophets the
calling of the Gentiles, the rejection of the Jews, and their
future restoration ; and gave the Roman brethren many pre-
cepts and exhortations, suited to their character snd circum-
.^tances.

From the pains which the apostle took in this letter, to pTov^
that no Gentile can be justified by the law of nature, nor Jew
by the law of Moses, and from his explaining in it all the divine
<lispensations respecting religion, as well as from what he says,
chap. i. 7. 13, 14-, 15. it isjeason ihle to think it was designed
for the unbelieving Jews and Gentiles at Rome, as well as for
the brethren ; who therefore would shew the copies which
they took of it to their unbelieving acquaintance. And inas-
much as the apostle professed to derive his views of the matters
Contained in this letter, from the former revelations, and from
inspiration, it certainly merited the attention of every unbeliever
to whom it was shown, whether he were a Jewish scribe, or a
heathen pl-ilosopher, or a Roman magistrate, or one of the
people •, some of v/hom, I make no doubt, read it. And though,
' ^ - by

Sect. i. PREFACE TO THE ROMANS. HI

by reading it, they may not have been persuaded to embrace
the gospel immediately, the candid and intelligent, by seriously
"weighing the things written in it, must have received such in-
struction in the principles and duties of natural religion, as could
hardly fail to lead them to see the absurdity of the commonly
receiv^ed idolatry ; which was one good step towards their con-
version.— To conclude : as in this learned letter, the principal
objections, by which Jev/s and Deists have all along im-
}:'Ugned the gospel, are introduced and answered^ it is a wri-
ting which the adversaries of reveiarion, who pretend to op-
pose it on rational principles, ought to peruse with attention
and candour.

The commentators observe, that although the apostle, in the
inscription of this letter, hath asserted his apostolical authGrity, to
make the Romans sensible, that the things v/ritten in it were
dictated to him by the Spirit ; yet, as he was personally un-
known to the greatest part of them, he does not teach, exhort,
and rebuke them with that authority which he uses in his let-
ters to the churches of his own planting, but he writes to
them in a mild and condescending manner, in order to gaia
their affection.

Sect, IV. Of the Time and Place of writuig the Epistle to the
Remcnts.

The first time Paul visited Gorlnth, he found Aqulla and
Pri$cilla, latelif csme from Italy, in consequence of Claudius's
edict, (Ac:8 xviii. 2.)rW'hich was published in the eleventh year
of his reign, answering to A. D. 51. (See Pref. 1 Cor. sect.
1.) Probably the apostle arrived at Corinth in the summer of
that year. And as he abode there more than eighteen months,
before he set out for Syria, (Acts xviii. 18.) he must have left
Corinth in the spring of -^. D. 53. — In his voyage to Syria, the
apostle touched at Ephesus, then sailed straight to Cesarea.
From Cesarea he went to Jerusalem, and after that to Antioch.
And having spent some time there ^ he departed^ and ivent over all
the country of Galatia and Phrygia in order, strengthening the dis"
ciples. Acts xviii. 21, 22, 23. '^\^\\^xv passing through the upper
coastSy he came to Ephesus, Acts xlx. 1. His voyage from Co-
rinth to Cesarea, and his journey through the countries just
now mentioned, may have been performed in a year and ten
months. Wherefore, if he sailed from Corinth in February
53, he may have come to Ephesus in the end of the year 54.
And seeing he abode at Ephesus about three years, (Acts xx.
SI.) before he went into Macedonia, his arrival in Macedonia
(Acts XX. 1.) must have happened in the year 57. At this time
the apostle went over all these parts, and gave them much ex-
hortation

342 PREFACE TO THE ROMANS. Sect. 4.

hortation, before he went into Greece, Acts xx. 2. Probably
this was the time he preached the gospel in the borders of
Illyricum, Rom. xv. 19. And as these transactions would take
up the summer of the year 57, we cannot suppose he came
into Greece sooner than in the Autumn of that year. The
purpose of his journey into Greece, was to receive the collec-
tions which the churches of Achaia had made for the saints in
Judea, 2 Cor. ix. 3 — 5. Having therefore abode three months
in Greece, (Acts xx. 3.) he departed with the collections early

in the year 58 ^The time of the apostle's departure from

Greece with the collections, being thus fixed, there can be no
doubt concerning the date of his epistle to the Romans ; for
he told them he was going to Jerusalem, when he wrote it,
Rom. XV. 25. But now 1 go to Jerusalem, ministering to the
saints. Wherefore the epistle to the Romans was written at
Corinth, as we shall see immediately, in the end of A, D. 57,
or in the beginning of A. D. 5S, full seven years after the Jews
and Christians were banished from Rome by Claudius, and
about three years after their return. For Claudius dying in
the year 54, his edict terminated with his life ; and not being
renewed by his successor, the Jews and Christians came back to
Rome in such numbers, that, in the third year of the emperor
Nero, when the apostle wrote this letter, the Roman church
had acquired its former celebrity. To conclude : The circum-
stances, by which the date of the epistle to the Romans is fix-
ed, are so well ascertained, that learned men are nearly agreed
in their opinion upon the point : some, with Pearson, dating it
at Corinth, in the year 57 •, others, with Lardner, in the begin-
ning of 58 ; and others, with Mill, in 58, without determining
the time of the year.

The salutations from Gaius, or Caius^ the apostle's host, and
from Erasiusy the chamberlain of the city, Rom. xvi. 23. are
additional proofs, that this epistle was written at Corinth. For
that Gains lived there, seems plain from 1 Cor. i. 14. as did
Erastus likewise, 2 Tim. ii. 14. Besides, Phoebe, a deaconess
of the church at Cenchrea, the eastern part of Corinth, having
been the bearer of this letter, Corinth, by that circumstance
also, is so plainly pointed out as the place where it was written,
that there was no occasion for the apostle to be more particu-
lar.

ROMANS.

CHAP. r.

View and Illustratia?i of the Matters contained in this Chapter.

'"T'HE unbelieving Jews having violently opposed the gospel,
■*• because it was preached to the uncircumcised Gentiles,
and because Jesus^ whom the Christians called the Christ, was
not such an one as they expected, the apostle, in the inscrip-
tion of this epistle, affirmed that the gospel was preached to
the Gentiles, in fulfilment of God's promise made by the pro-
phets in the scriptures, ver. 1, 2. — And that Jesus, whom the
apostles called the Christ, was, as to his flesh, sprung of the
seed of David, ver. 3. — But as to his divine nature, he was,
with the greatest power of evidence, declared to be the Son of
God, by his resurrection, ver. 4. — And because Paul was per-
sonally unknown to most of the Christians in Rome, he assur-
ed them that he was made an apostle by Christ himself, for the
purpose of preaching the gospel to the Gentiles, ver. 5. : — of
which class of men, most of the inhabitants of Rome were,
ver. 6. — He was therefore authorised to write this letter to the
whole inhabitants of Rome. So many particulars crowded in-
to the inscription, hath made it uncommonly long. But they
are placed with great judgment, in the very entrance, because
they are the foundations, on which the whole scheme of doc-
trine contained in the epistle, is built.

Because it might seem strange, that Paul, the apostle of the
Gentiles, had not hitherto visited Rome, the most noted Gen-
tile city in the world, he assured the Romans he had often
purposed to come to them, but had hitherto been hindered,
ver. 13, 14. — However he was still willing to preach the gos-
pel in Rome, ver. 15. ; — being neither afraid, nor ashamed, to
preach it in that great and learned city j because it reveals the
powerful method which God hath devised for bestowing salva-
tion on every one who believeth ; on the Jezu first, to whom it

was to be first preached, and also on the Greek, ver. 16 la

this account of the gospel, the apostle insinuated, that no Jew
could be saved by the law of Moses, nor any Gentile by the
law of nature. For, if the Jews could have been saved by the
one law, and the Greeks by the other, the gospel, instead of
being the power of God for salvaiioji to every one ivho beiieveih,
would have been a needless dispensation •, and the apostle ought
to have been ashamed of it, as altogether superfluous.

Ta

U4^ VIEW AND ILLUSTRATION.

To prove that the gospel Is ihf ponver of God for sahaiion U
tvfnj cne ivlio hcl'ievetJu the apostle first of all observes, that tliere^
in the rightecusness of God hy faith is revealed i in the gospel, the
righteousness which God will accept and reward, is revealed to
l)e a righteousness, not of ivorksy but of faith. And this being-
the only righteousness of which sinners are capable, the gospe!
"which discovers its acceptabfeness to God, and the method in
which it may be attained, is, without doubt, the pov/er of God
for salvation, to all who believe, ver. 17. Here an essential
defect, both in the la-w cf Moses^ and in the law of nature^ is
tacitly insinuated. Neither the one law, nor the other, reveals
God's intention of accepting and rewarding any righteousness^
fcut that of a perfect obedience.— 5a-eWi^, To prove that the
gospel alone is the pcwer of God for Salvation^ the apostle ob-
2>erves, that both in the law of nature, and the law of Moses,
the lurath cf God is revealed from heaven^ &c. That is, these
laws, instead of granting pardon to sinners, subject them to
punishment, however penitent they may be •, consequently,
ihese laws are not the pov/er of God for salvation, to any one.
But the gospel, which promises pardon and eternal life, is the
effectual means of saving sinners. In short, any hope of mer-
cy sinners entertain, must be derived from revelation alone,^
ver. 18. And in regard th^ apostle wrote this epistle to the
Romans for the purpose of explaining and proving these im-
portant truths, the declaration of them, contained in verses 16,-
17, 18. may be considered as the jjrojjcstiion of the subjects to be
handled in this epistle.

Accordingly, to shew that no person, living under the law
of nature, has any hope of salvation given him by that law, the
apcstJe begins w^ith proving, that, instead of possessing that
perfect holiness, which is required by the law of nature, in or-
der to salvation, all are ^^uilty before God, and doomed by that
law to punishment. To illustrate this proposition, St Paul took
the Greeks for an example ; because, having carried the powers'
of reason to the ^!ighe^>t pitch, their philosophy might be con-
sidered as the perfection both of the light and of the law of na-
ture; consequently, among them, if any v/her6, all the know-
ledge of God, and of the method of salvation, discoverable by
the light of nature, and all the purity of manners, which men
can attain by their own powers, ought to have been found.
Nevertheless that people, so intelligent in other matters, were
in religion foolish to the last degree, and -in morals debauched*
beyond belief. For notwithstanding the knowledge of the
being and perfections of the one true God subsisted among
them, in the most early ages, ver. 19. — being understood by
the works of creation, ver. 20. — their legislators, philosophers,
and priestS; unrighteously holding the truth concerning God in

confinement

VIEW AND ILLUSTRATION. 145

confinement, did not glorify him as God, by discovering him
to the common people, and making him the object of their
worship : But, through their ov/n fooUsh reasonings, fancying
polytheism and idolatry more proper for the vulgar than the wor-
ship of the one true God, Jiey themselves at lengtii lost the
knowledge of God to such a degree, that their own heart was
darkened, ver. 21.- — Thus the wise men among the Greeks be-
came fools in matters of religion, and were guilty of the great-
est injustice, both towards God and meny ver. t^2. — For, by
their public institutions, they changed the glory of the uncor-
ruptible God, into an image of corruptible man, and of birds,
&c. which they held up to the people as objects of worship.
And by their own example, as well as by the laws which they e-
nacted, they led the people to worship these idols, with the most
impure and detestable rites, ver, 23. — For which crime, God
permitted those pretended wise men, who had so exceedingly
disho/wured h'lnii to dishoiour themselves with the most brutish
carnahty ; of which the apostle gives a particular description,
ver. 24 — 26 : and observes, that those proud legislators and
philosophers, who thought they had discovered the highest
wisdom, in their religious and political institutions, thus re-
ceived in themselves the reconipence of their error that Vv''as
meet, ver. 27. — So that the abominable uncleanness, which
was avowedly practised by the Greeks, and which was author-
ised by their public insiitutions, as well as by the example or
their great men, was both the natural effect, and the just pu-
nishment of that idolatry, which, in every state, was estabHsh-
ed as the national religion.— Yai'theYy because the Grecian legisla-
tors did not approve of the true knowledge of God as fit for
the people, the great men, as well as the vulgar whom they de-
ceived, lost all sense of rijjht and wrong, in their behaviour to-
wards Oiie another, ver. 28 — most of them being filled with
ail manner of injustice, fornication, wickedness, ^c, ver. 29 —
31. Nay, although by the law of God written on their hearts,
they knew that those who commit such crimes, are v/orthy of
dc^ath, to such a degree did they carry their profiigacy, that
they not only committed these sins themselves, but encouraged
the common people to commit them, by the pleasure with which
they beheld their debaucheries in the temples, and their revel-
lings on the festivals of their gods, ver. 32.

Such is the apostle Paul's account of the manners of the
Greeks : from which it appears, that their boasted philosophy,
notwithstanding it enabled them to form excellent plans of civil
government, whereby the people were inspired with the love
of their country, and good laws for maintaining the peace of
society, it proved utterly ineffectual for giving the legislators
the knowledge of salvation, and for leading them to establish

Vol. I. T a

346 VIEW AND ILLUSTRAT^ION.

^ right public religion : defects which entirely def^troyed any
influence which their political mstitutioiis might otherwise have
had, in aiding the people to maintain a proper moral conduct.
In short, the vicious characters of the false gods, whom the
legislators held up to the people as objecis or their worship,
and the impure rites with which they appointed them to be
worshipped, corrupted the morals of the people to such a de-
gree, that the Greeks became the most debauched of mankind,
and thereby lost all claim to the favour of God. But if this
was the case with the most intelligent, most civilized, and
most accomplished heathen nations, under the tuition of their
boasted philosophy, it will easily be admitted, that the light of
nature, among the barbarous nations, could have no greater
efficacy in leading them to the worship of the true God, and in
giving them the knowledge of the method of salvation. The
most civilized heathen nations, therefore, equally with the
most barbarous, having, under the guidance of the light of na-
ture, lost the knowledge of God, and become utterly corrupted
in their morals, it is evident, that none of them cquld have any
hope of a future life from the law of nature, which condemns
all to death without mercy, who do not give a sinless obedience
to its precepts. Wherefore, both for the knowledge of the
method of salvation, and for salvation itself, the Greeks were
obliged to have recourse to the gospel ; which teaches, that
because all have sinned, and are incapable of pevfect obedience,
God hath appointed for their salvation, a righteousness luitJwut
laiu ; that is, a righteousness which does not consist in perfect
obedience to any law v/hatever, even the righteousness of faith ^
ihat being the only righteousness attainable by sinners ; and at
the same time declares, that God will accept and reward that
Jvind of righteousness throu>>;h Christ, as if it were a perfect
ligbteousness. — ^I'hese inferences, indeed, the apostle hath
aiot drawn in this part of his letter, because he intended to
produce them, (chap. iii. 20. 23. 28.) as general conclu-
sions concerning all mankind, after having proved the in-
isufficiency of the law of iVIoses, for justifying the Jews. Yet
it v/as fit to mention them here, that the reader might have ^
complete view of the apostle's argument.

I shall finish this illustration with the following remarks.
J . The picture which the apostle hath drawn of the manners
of the Greeks, is by no means aggravated. The intercourse
which he had with the philosophers, and more especially with
his own disciple, Dionysius the Areopagite, enabled him to
form a just judi>;ment of the learning and religion of that ce-
lebrated people : as his long residence In Athens, Corinth, and
other Greek cities, made him perfectly acquainted with their
iaianners. But though his description is not exaggerated, we
• ■ rpust

VIEW AND iLLUSTRAtlOk 14^

must remember that it does not extend to every individual. It
is an image of the manners of the Greek nations in general, or
rather of such of them as were in the higher ranks of life. I
call the reader's attention to this remark^ because the apostle
himself supposes, in the second chapter, that the Gentiles, who
have not the benefit of revelation, may attain that faith
and holiness which is necessary to justification: in which
case he assures us, that they shall be rewarded with glory
and peace. Besides, it is well known, that, in every Gentile
nation, there were aK^viys many who believed in the one true
God. and who, in the persuasion that he is, and that he is the
rewarder of them who diligently seek him, were anxious to
know and do his will ; and who being instructed and strength-
ened by God, behaved in such a manner as to be acceptable to
him.

2. My second remark is, That although the revelation of the
wrath of God from heaven, against all ungodliness and un-
righteousness of men, mentioned by the apostle, Rom. i. 18.
certainly implies, that no sinner can have any hope of salvation
from the law of nature, it does not follow, that the pious hea-
thens had no hope of salvation. The heathens 'in general be-
lieved their deities plac<ible, and, in that persuasion, offered to
them propitiatory sacrifices, and expected to be pardoned and
blessed by them, even in a future state (See Guardian, No.
27.) : nay, many of them believed they were to re-animate their
bodies. But these hopes they did not derive from the law or
light of nature, but from the promise which God made to the
first parents of mankind. For that promise being handed
down by tradition to Noah, and his sons, they communicated
the knowledge thereof, together with the use of sacrifice, to all
their descendants. So that the hope of pardon and immortali-
ty, which the pious heathens entertained, was the very hope
which the gospel hath more clearly brought to light, and was
derived from the same source, nameli/i from divine revelation.
Withal, being agreeable to the natural wishes of mankind, and
the only remedy for their greatest fears, these circumstances
contributed to preserve it in the world.—- Since then, the hope
of pardon and of a future state, which the heathens entertain-
ed, was derived, not from the light of nature, but from the
primitive revelattons, the apostle's reasoning in this chapter is
perfectly just, and his conclusion stands firm *, namclu^ that
the light and law of nature hold out no method in which a
sinner can be saved, and that, it is the' gospel alone which
hath brought the important secret to light, by explaining
and enlarging the primitive revelations, and by teaching
in the clearest manner, that God will accept men's faith
for righteousness, and, at the j.udgment, reward it as if it

were.

148 VIEW AND ILLUSTRATION.

were a perfect righteousness, on account of the obedience of
Jesus Christ.

3. My third remark is, That the description which the a-
postle hath given of the national manners ot the Greek?, how-
ever disgraceful to human nature, being perfectly true, merits
attention ; because it is a complete confutation of those who
contend, that natural reason hath always been sufficient to lead
mankind to just notions in religion, and to a proper moral
conduct. For after the v/eakness of human reason, in matters
of religion and morality, hath been so clearly demonstrated by-
experience in' the case of the Greeks, v/ho, of all mankind,
were the most distinguished for their intellectual endowments,
the futile pretence of the sufficiency of the light of nature,
set up by modern infidels, for the purpose of rendering revela-
tion needless, should be rejected with the contempt due to so
gross a falsehood. And all who are acquainted with the
actual state of the v/orld under the guidance of the light of
nature, ought thankfully to embrace the instruction contained
in the gospel, as the most effectual means of training ignorant
sinful creatures to virtue ; and should humbly submit to the
method of salvation by Christ, therein revealed, as of divine
appointment, and as the only method in which sinners can be
saved.

PREMONITION TO THE READER.

COME perhaps may be of opinion, that to have done justice
^ to the following translation of the apostolical epistles, the au-
thor, as often as it differs from the common version, should
have shewn the import and propriety of these differences, with
the reasons on wliich they are founded, especially when they
are of the minute kind ; because negligent readers, fancying
differences of that sort of little mom.ent, and not attending to
those which are of greater magnitude, are apt to conclude, that
the transip.tion, now submitted to the public, differs so little
from the one in common use, that it might have been spared.
But nothing can be worse founded than such a conclusion.
Persons who are judges of language, know, that tlie alteration
of a single word in a sentence, and even a different pointing,
will change its meaning entirely ; as was shewn by some ex-
amples in the Gen. Pref. But to have illustrated in the same
manner all the alterations and corrections which th.e author
liath introduced into his translation would have swelled the
work to an enormous size. And therefore, to shew in what
particulars tliis differs from the common version of the epistles,
the author hath contented himself, as has been observed, with

printing

PREMONITION TO THE READER. 149

printing what is difFerent in Italic characters, and hath left it for
the most part to the reader's own sagacity, not only to judge of
the propriety of his corrections, but to investigate the reasons
by which they are supported.

Yet to prevent cursory readers from disregarding this trans-
lation of the epistles, merely because a number of the correc-
tions which it offers, are of the minute kind, the author will
here compare one of its chapters only with the common En-
glish version of the same chapter, and will shew, that even by
the slightest alterations, when made agreeably to the original,
such a change in the sense is sometimes produced, as throws
great light on the sentiments and reasonings of the inspired
writers. The chapter chosen for comparing the two transla-
tions, shall be the first of the epistle to the Romans ; not be-
cause the alterations introduced into the new translation of that
chapter, are either of greater magnitude, or more in number,
or of higher importance than those in the other chapters of the
epistle, (for in reality, they are fev/er, more minute, and of
less importance,) but because the reader will naturally fix
his eye on that chapter first, from its presenting itself first to
his view.

Rom. i. 3. Who ivas made of the seed of David according to the
Jlesh. This leads the reader to think of the formation of
our Lord's body. Whereas the apostle's meaning is, that
with respect to his flesh he was descended from David, and
that by a female. lu the nev/ translation, these ideas are
suggested, by substituting the word horn (which is one of the
literal significations of ysve/^sv^) in place of the word rnadej in
this manner : Who luas hrn of the seed of David, ivith respect to
the flesh.

Ver. 4. Was declared to he the Son of God with power, hy the re-
surrection from the dead. This implies that Jesus was declared
to be the Son of God, by his raishig other persons from the
dead. But as Jesus himself often appealed to his own resurrec-
tion in proof of his being the Son of God, the phrase ^\ uvxtflx^
e-wg viXr^uv is undoubtedly an ellipsis, in which two words are o-
mitted. One of them is supplied by our translators, namely, the
word from : the other word his is supplied in the new transla-
tion, which runs thus : Declared the Son of God hj his resurrec-
tion from the dead. The meaning is, that Jesus was declared
the Son of God by his own resurrection, and not by raising
others from the dead.

Ver. 5. By ioho777 lue have received grace and apostle ship, for
obedience to the faith among all nations for his name. This render-
ing, besides being inelegant, is faulty in two particulars. For
first, Paul did not receive his apostleship hy Christ ; that is,
from God by the interv^^^ntion cf Christ, but f-Qm Christ him-
self.

ud Premonition to the reader.

fielf, as holding the right originally of making an apostle. ^^-
cGndly^ v7reixoy,v mg 7ri<5-ioig does not signify obedience to the fa'ith^ but
the obedience of faith. In the new translation these faults are
thus corrected. From ivJiom lue have received grace and apostle-
ship^ in order to the obedievce of Jaith among all the Gentiles ^ on ac-
count of his name. The apostle received his ofBce from Christ
himself, that by preaching him every where as the Son of God,
and Saviour of the world, he might produce the obedience of
faith among all the Gentiles, on account of his dignity and au-
thority as the Son of God.

Ver. 9. Without ceasiiig making mention of ijou always in mij
^rayerSy is a tautology, which, in the new translation, is avoid-
ed, by joining the clause, always in the prayers ^ with the word
requesting in the beginning of ver. 10. with which it stands con-
nected in the Greek.

Ver. \2. Talo h 2^;, thai is to say. According to this transla-
tion, ver. 12. is an explication of ver. 1 1. But every reader
jTiust be sensible, that the things contained in the twx) verses
are entirely diiTerent. Wherefore t^to h i<ri should not be
translated, that is to say, as in our bible, where h is neglected
as an expletive, and the v/ords to say, are supplied but the.
verse should be suppUeci and translated in the following man-
ner, j^nd this is proposed, <' that I may be comforted to-
getlier with you, by the mutual faith of you and me."

Ver. 15. So, as much as in me is, I am ready to preach the gos-
pel to you that are^ in Rome also. The new translation of this
verse is more perspicuous and emphatical. Therefore, (namely
because I am a debtor, &c.) " I am v/illing, according to my
ability, to preach the gospel even to you who are in Rome." For
to hinder the Romans from suspecting that the apostle had
hitherto avoided coming to Rome, because hev.'as afraid to preach
the gospel to such a learned and intelligent people, he told them,
that notwithstandii^ their great learning, he was wiUing to
preach the gospel even to them. And, to shev/ that this is his
meaning, he added, ver. 16. '* For I am not ashamed of the gos-
pel of Christ, &c."

Ver. 1 7. For therein is the rightecusness of God revealed from
faith to faith : as it is written^ The just shall live by faith. The
righteousness of God revealed fom faith to faith , is an assemblage
of words, to which no distinct meaning can be afRxed. But
the original rightly construed, gives the following clear literal
sense. <' The righteousness of God by faith, is revealed in it,
in order to faith." The apostle wa's> not ashamed of the gospel,
because a righteousness of God's appointment, to be obtained
by faith, is revealed in it, in order to produce faith in them to
whom it is preached. The latter clause, as it is written, the just
chilli live byfiithj were better translated, The just by faith, shall -

live.

PREMONITION TO THE IlEADER. 151

Ihe. For although in the Hebrew it is, The just shall live hj his
faithy the copy ot Habakkuk's prophecy, from which the LXX'
took their translation, and the ?^ppsrk his quotation, certainly-
wanted the pronoun his. Bcbides, as the apostle's design in
making this quotation, vv.:S to prove tliat Habakkuk wrote con-
cerning a rig^.L■eousness by faiti), either the most ancient and' '
best copies of his prophecy v/anted the pronoun, or the pas-
sage must be construed and trv\nslated thus : The just hy his
faithj the man who is just by his faith, shall live. For other-
wise translated, this quotation is no proof of the apostle's
assertion^ that Habakkuk hath written of a righteousness by-
faith.

Ver. 19, That ii-hich may he known of God is vianifest in them.
Accor(U'\q; to this transjation, the apostle's meaning is, That
the knowledge of God. attainable by the light of nature, was
manifest in the minds of the Grecian philosophers. But to
say, that knowledge is manifest in any one's mind, merely be-
cause it e:^ists there, is very improper. Knowledge in the
mind cannot be manifest, except it be shewn either by words,
or by actions. That the heathen philosophers did not mani-
fest the existence of the knowledge of God in their minds bv
their actions, is plain from their public institutions of religion,
in which they shewed the grossest ignorance of God. As
little did they manifest that knowledge, in their discourses
to the common people-; they rather unrighteously conceal-
ed it from them, as the apostle affirms, ver. 18. By their
writings only, they manifested their knowledge of God to the
iew who could read them. This therefore being the apostle's
meaning, to express it, the word sv, instead of being translat-
ed iriy as in our bible, ought to have been translated^ among,
as in the new translution. " That which may be known of
God, is manifest among them, for God hath manifested it to
them."

Ver. 20. For the invisible things of hira^ from the creation of the
ivorld-, are clearly seen^ being understood by the things that are made,
so that they are ivithout excuse. The phrase, from the creation of
iheki'orldf is ambiguous : for it may signify either, hj the crea-
tion of the world, or since the creation of the world. The lat-
ter is the apostle's meaning •, " because clearly seen bv the
creation of the world," is precisely the same in sense with the
clause which follows it ; namely, *< being understood by the
things that are madj ;" which thus becomes a tautology. But,
both the ambiguity and the tautology will be removed, if the
preposition uz-o is translated since, as it is Luke ii. 36. thus :
" His invisible things, even his eternal power and Godhead,
u7:o, since the creation of the world, are clearly seen, being
understood by the things that are made j so that they are inex-
cusable, &c."

Ver.

152 PREMONITION TO THE READER.

Ver. 21. " Because that when they knew God, they glorified
him not as God, neither were thankful." The apostle's me?.ning
is not that " at what time tliey knew God, they glorified him not,
&c." but that " although the legislators and philosophers knew
the true God," they neither glorified him as God, by making
liim the object of the people's v/orship, nor appointed any pub-
lic thankbgiYings to be offered to him, as the author of all the
good things mankind enjoy. These ideas the common trans-
lation does not express distinctly : but in the new version,
they are suggested with sufficient plainness, by rendering the
words « ivx,ei^ifricrcti literally, neither gave him thanks ; and by
giving the participle vvoyTj? its adversative sense, thus : " Be-
cause although they knew God, they djd not glorify him as
God, neither gave him thanks, but became foolish by their own
reasonings :" those reasonings, by which they pretended to justi-
fy polytheism and idolatry, as the most proper religion for the
vulgar.

Ver. 32. "Who knowing the judgment of God, that they who
commit such things are worthy of death, not only do the same,
but take pleasure in them that do them." The new translation of
this verse is more accurate and emphatical. «* Who though they
knew, T« ^iKttiot^i the law of God, that they who practice such
things are worthy of death, not only do them, but even are
well pleased v.ith those who practise them." The heathen le-
gislators, instead of punishing, were vv^ell pleased with their peo-
ple, when they practised the enormities mentioned in the pre-
ceding part of this chapter.

There are other variations in the new translation of this chap-
ter, by which it is brought more close to the original than the
version in common use : but it is needless to mention them, as
the examples produced may suffice to shew, that even the
smallest alterations in the translation, when conformable to the
original, make a great change in the meaning of the passages.
It is of more importance to observe, that from tiie above ex-
amples, the reader may justly conclude, that the minute altera-
tions in the other chapters of the Romans have the same effect,
as they likewise have in all the chapters of the other epistles,
where they are introduced; consequently, that they should
not be passed over slightly, but considered with attention, that
their importance may be understood. It is necessary also to
observe, that notwithstanding so much has been said to shew
the value of these minute alterations, the reader must not
therefrom conclude, that all, or- even the greatest part of the
alterations in this translation, are of the minute kind. In every
epistle, there are many of much greater magnitude, than those
in the first chapter to the Romans. But there is no occasion

to

PREMONITION TO THE READER. 15S

to shew this by examples. They will strike the reader at first
sight. Neither is it necessary here to point out, in what re-
spects they alter the meaning of the passages where they are
introduced. In the notes, the propriety of many of them is
sufficiently illustrated : and for the rest, they will recommend
themselves to the learned by their exact agreement with the
original.

By this time, the reader no doubt understands, that the alter-
ations and corrections, concerning which so much hath been said
in this premonition, are those which, in the following transla-
tion, are made on the English version commonly used. But
the principles on which these alterations are founded, having
been explained at great length in different parts of the Gene-
ral Preface, no farther information concerning them is requi-
site, except to put the reader in mind, that they consist in the
following particulars. 1. In substituting modern English
words and phrases in place of such as are now become obsolete.
— 2. In correcting the language of the common version, where

it is ungrammatical 3. In rejecting ambiguous expressions,

of which there are many in our English bible. — 1e. In placing
the words of the translation in the order which the correspond-
ing words hold in the original, as often as either the meaning,
or the perspicuity of any passage depends on that order — 5,
In supplying the elliptical expressions properly : and for the
most part, either from what goes before, or from what follows
in the text. — 6. In excluding all such words and clauses as have
been added by our transliUors unnecessarily. Of this kind,
there are a number in their version, which hurt the sense. — 7.
In accurately marking those words, which in the common trans-
lation are added to the text, without being marked as added ;
but which being retained in this, as necessary to complete the
sense, it was lie to distinguish them from the original words,
that the reader may judge of their propriety. — S. In rightly
construing the Greek text, where it requires to be construed;
and in translating the passages according to that right construc-
tion.— 9. In translating the Greek words and phrases according
to their true literal meaning, both where they have been mis-
translated, and where they have been paraphrased : because, in
general, the literal will be found to agree better with the con-
text, and to be more emphatical and beautiful, than any free
translation whatever. — 10. In not varying the translation of thf;
same words and phrases in the same sentence, unless they are
evidently used in different senses : a rule which our translators
have often transgressed, to the darkening of the meaning of
many passages. — 1 1. In altering the pointing of some sentences,
for the purpose of rendering their meaning more consonant
Vol. I. T7 tq

154^ PREMONITION TO THE READER.

to the context. — 12. In translating the Greek particles proper-
ly, according to that variety of meaning, in which they are used
by the sacred writers.

The corrections comprehended under this last class, are so
numerous, and, though minute, make such a change in the
sense of the apostolical writings, that any version, in which
the Greek particles are properly translated, may well be ac-
counted Ttew. For it is certain, as was observed before,
from B. Lowth, that upon the right rendering of the connec-
tive parts of sentences, depends the relation which the differ-
ent members of the discourse have to each other : and that by
the mutual relation of these members, the train of thought,
the course of reasoning, and the whole progress of the mind
in continued discourse are laid open. Accordingly it will be
found, that, in the following translation, the scheme of the
apostle's reasoning is oftentimes entirely changed, from what
it appears to be in the common version, merely by giving the
particles their proper signification. But if the alterations com-
prehended under one class only, make such a change in the
train of the apostle's reasonings, as to entitle this to the appel-
lation of a new translation^ the numerous corrections compre-
hended under the other classes, must set it at a still greater
distance from the common version, and fully justify the author
in calling it A tiew translation jram the originaly of all the ajyostoli-
cal epistles.

It only remains to request the learned reader, to examine the
translation of the epistles, the commentari/y and the notes, all now
submitted to the public, by the principles laid down in the Ge-
neral Preface; and to judge of the whole with that candour,
which is due to an attempt sincerely meant to exhibit the di-
vinely inspired writings, in the genuine simplicity of. their
meaning, that, beuig rightly understood, they may not be ap.
plied, as they sometimes have been, for supporting opinions
destructive of piety and morality.

N. B. The Numbers in the new translationy following the
Greek wor(h^ marh the paragraphs of Essay IV. where the trans-
lation of the word is supported hi/ proper proofs.

New Translation. Commentary.

CHAP. L— I. Paul, a CHAP. 1. 1. Paul a servant of Jesus

servant ^ of Jesus Christ, Christ ^ and an apostle called expressly

a called ^ apostle^sepcirTited as the other apostles were, and sepa-

^ to the gospel of God, "^ rated by him to preach the good news

from God,

Ver. 1. — 1. Paul, a servant. The original word Bi»A.«, properly
signifies a slave. Here it is a name of honour. For in ihe east, the
chief ministers of kings were called Ss^xa/, s/ai es. In this sense, Mo-
ses is called ^»^» ^sv, the slavc^ or servant of God, Josh. i. 1. This

honourable

Chap. I. ROMANS. 155

2. Which he promised 2 Which he promised before hij his

before^ by his prophets, prophets in the holy scripturesy should

in the holy scriptures, ' be preached to the Gentiles,

3. Concerning his -Sjw, ^ 3 Concerning the coming of his Son

luho was born of the seed to save the world, luho^ as it was fore-

of David with respect to told was born oj a woman descended

the flesh, * from David, the king of Israel, with

respect to his fleshy

honourable name, therefore, denotes the high authority which Paul
possessed in the kingdom of Christ, as one of his chief ministers.

2. A called apostle. The name apostle was given to diiterent or-
ders of men, Rom. xvh 7. note 4. But in its highest sense, it was
appropriated to the twelve, whom Christ appointed to be with him,
Mark iii. 14. and whom, after his lesurrection, he sent forth to preach
the gospel. See Prel. Ess.

3. Separated unto the gospel of God. We are told, Acts xlii. 2.
That the Holy Ghost said, separate me Barnabas and Saul, for the work
whereunto I have called them. But this being nothing but a separa-
tK)n of Paul, from the teachers at Antioch, to go and preach to
the Gentiles, the higher separation, mentioned Gal. i 15. is here
meant.

4. Gospel of God. See ver. 15. note. The gospel is said to be
God'^s, because it is good news from God j than which a greater
commendation of the gospel cannot be conceived.

Ver. 2. Which he promised before by his prophets, &c. The promise
in the scriptures, thnt the gospel should be preached to the Gentiles,
is taken notice of by the apostle, to convince the unbelieving Jews,
that in preaching to die Gentiles, Paul did not contradict, but fulfil
the ancient revelations.

Ver. 3.-^1. Concerning his Son. The gospel is good news from
God, concerning the coming of his Son to save the world. Where-
fore the Son of God is the subject of the gospel, as well as its au-
thor.

2. Who was born of the seed of David, with respect to the flesh.
'^tt-^% flesh, sometimes denotes the human body, i Cor. vii. 28. some-
times the human mind, Rom. vii. 19. 2 Cor. vii. 7. and sometimes
the whole man, John iii. 6. — Here being opposed to the spirit of ho-
liness, it signilies our Lord's body. For, it cannot bc' thought, that
he derived his human soul fiom his mother, because that would im-
ply the divisibility of the soul of the parent. Beza, in his note on
this verse, supposing that the word ysv#^ vaj denotes the formation of
our Lord's body, says, the Holy Giiost took of the substafice of
Mary's body, and formed it into a body for our Lord. He adds,
that the .ancients urged this text against Valentinus, Marcion, and
the rest j some of whom -affirmed, that our Lord's body was only
imaginary j others, that it was formed of celestial matter, and sent
into the body of his mother from heaven. But although the apostle,
in this place, speaks only of our Lord's body, it does not follow,
that he had nothing of the human nature but a body. The passages

2 iff

15G ROMANS. Chap. I.

4 Bui was declared the Son of Gody 4. B UT was declared '
ivith great power of evidence, with the Son of God with
respect to his holy spiritual nature^ hy power, ' with respect t§
his resurrection from the deady after he the spirit of holiness, by
had been crucified by the Jewish rul- HIS resurrection FROM
ers for calling himself the Son of the dead ^ : EVEN Jesus.
God, even Jesus Christ cur Lord. Christ our Lord.

5 From wliGniy since his resurrec- 5. (A<' 121.) From
t'lOUy I have received miraculous powers whom we have received
and apostleship, in order that through grace, and apostleship, *
my preaching him as the Son of God, in order to the obedience of
the obedience of faith may be given to faith ^ among all the Gen-
him, among all the Gentiles y on accoufit tiles, (y^rgg) on account of
of his being the Son of God. his name ; ^

6 j^mong the number of which Gen- 6 Among whom, are
tiles are also ye the called disciples of also ye, the called of Je-
Jesus Christ, sus Christ :

in -vvhich he is called a man, and the man "Jesus Christ, and our bro-
ther, and in which his sufferings are described, imply that he had a
real human soul also.

Ver. 4. — 1. Declared ioia^-vre;. The original word signifies to
ilx the boundaries cf a thmg, consequently to make it appear what
it is.

2. With power, Locke understands this of the miraculous power,
described Eph. i. 19, i^u. whereby Jesus was raised from the dead.
I rather think povoer denotes the strength cf the evidence by which
He was demonstrated to be the Son of God.

3. By his resurrection from the dead. Here I have supplied the
pronoun his, because the scope of the reasoning requires It to be
supplied. — Jesus being put to death as a blasphemer, for calling
himself Christ the Son of the blessed, God would not have raised him
from the dead, if he had been an impostor, especially as he had of-
ten foretold his own resurrection, and appealed to it as a proof of
his being the Son of God, John ii. 19. His resurrection therefore
was a public testimony, borne by God himself, to the the truth of
our Lord's prehensions, which put the matter beyond all doubt. See
Heb. i. 5. note 1.

Ver. 5. 1. From whom we have received grace and apostleship.
That is, the grace cr favour of apostleship. See Gal. ii. 9. Eph. Hi.
i2. where the apostolic office is styled grace. Or, if grace and epos >
tleshJp are taken separately, apostleship may signify the office, and
grace the supernatural endoivments bestowed on Paul, to fit him for
that office.

2. In order to the obedience of faith. Either obedience Uom a prin-
ciple of faith, ox faith itself, called obedience simply, chap. xvi. 19.

3. On account of his name. IS'ame here signifies the character of
Christ, as the Son of God and Saviour of the world. This nan 'C,
Paul was appoii);Led to bear , or publish before the Gentiles, and kings,

and

Chap. Ir PvOMANS. 157

7 To all luJio are In 7 Being thus commissioned, I write
Rome, ' to the beloved of this ktter to all ivho arc in Rome ;
God, to the called^ ^ to tJie and more especially to those ivho are
saints ; grace BE to you, the beloved of Gody on account of their
^ and peace '^ from God faith, to the called seed of Abraham,'
our Father, and the I^ord to the saints by profession. Al ay grace
Jesus Christ. be multiplied to yoii^ and peace from

God our Faihery and from the Lord Je"

sits Christ,

and the children, of hratl. Acts ix. 15. And it is on account of this
name, or character, that all men are bound to obty him.

Ver. 7. — -1, Unfo all who are in Rome. This epistle being written
to persuade the unbelieving Jews and Gentiles to embrace the gospel,
as exhibiting the only effectual method of salvation, it was fitly ad-
dressed to the whole inhabitants of Rome, to the heathen?, as well as
to the Jews and Chri-.tla:is. See ver. 13, 14, 15.

2. Lo the beloved of God, to the called (see Rom. ix. 7. note,) to
the saints. See Ess. iv. 48. These are the honourable appellations
which God anciently gave to the Jewish nation, as his people and
church. J3ut they now belonged to the disciples of Christ, as the
visible church of God, substituted in place of the Jews. By these
honourable appellations, therefore, the Christians at Rome were dis-
tinguished from the idolatrous inhabitants of the city, and from the
unbelieving Jews-, the whole being comprehended in the generUl de-
scription, All who are in Rome.

3. Grace to you. in the apostolic benedictions, grace signifies the
influences and truits of the Spirit, the favour and protection of God,
the pardon of sin, the enjoyment of eternal life j all which are called
grace^ because they are gratuitously bestowed by God.

4. And peace. The usual salutation among the easrerns was, Peace
he to ijon^ by which they meant every kind of worldly felicity, But
in Paul's wntiwgs^ peace signifies that satisfaction which results from
beinjx in friendship u'ith God. Thus Rom. v. 1. Being jr.xtifed by

faith, we have peace with God. It also signifies the happiness of
heaven, called, Philip, iv. 7. The peace of God., which passeth all
comprehension. In this sense, 1 think, it is used in the apostolic be-
nedictions, and Rom. ii.' $. — Because most of the Roman brethrea
were unacquainted with Paul, he judged it necessary, in the inscrip-
tion of his letter, to assure them that he v^as an apostle called by Je-
sus Christ himself, and that he was separated to preach the gospel to
the Gentiles, in fulii;mcnt of the promises which God had made by
the prophets in the scripiures, that the gospel should be preached to
them. These circumstances he mentioned, to remove the prejudices
of the believing, as well as of the unbelieving Jews, who he knew
were displeased with him for preaching the gospel to the Gentiles.
Withal, because the church of Rome had not been planted by any
apostle, he instructed them in some particulars concerning the nature
and character of Christ, which it wr,s of great importance for them
to know.

Ver.

158

ROMANS. Chap. I.

first, I thank my God
through Jesus Christ for
allof yoii^^ that your faith
is spoken of ^ through-
out the whole world.

9 For God is my wit-
ness, ^ whom iv'ith my
spirit I serve in the gos-
pel of his Son, that con-
tinually I make mention
of you,

1 0 Always in my pray"
erSy requesting that by some
means, now at length^I
may have a prosperous
journey by the will of
God, to come to you.

8 And fir sty 1 thanh my God through
Jesus Christy on account of all of youy
who have embraced the gospel, that
your faith in Jesus Christ is so con-
spicuous, that it is spolen of through-
out the -whole Roman empire.

9 In saying, I am thankful for your
conversion, I speak the truth ; for 1
call God to witnessy luhom, with the
utmost earfjastnessy I serve in the minis-
try of the gospel of his Son, that con-
stantly I make affectionate mention cf

2/oih

10 Always in my prayers y request-
ing that by some meansy now at lengthy
I may have a prosperous journey to Je-
rus-aiem, (chap. xv. 25.) by the will
cfGody under whose direction I exe-
cute my ministry, and then to come to
;you.

1 1 For 1 greatly desire to see you y that
I may impart to you some spiritual gift y
in order that ye may he established a-
gainst the heathens, who wish to
bring you back to idolatry ; and the

Ver. S. — 1. / thanh my Cody through Jesus Christ, for all of you.
In the beginning of his epistles, Paul generally subjoined to the a-
postolic benediction, a solemn thanksgiving for the faith, charity,
patience, and other virtues of the brethren to whom he wrote, to
make them sensible of their happy state, and to lead them to a right
improvement of the advantages which they enjoyed as Chrisaans.

2. That your faith is spoken cf throughout the whole world. The
faith of the Romans, which occasioned so much discourse, w^as their
turning from idols. An event of this kind could not fail to be spo-
ken of with wonder through the whole empire, as there were mul-
titudes of strangers continual

1 1 For I greatly desire
to see you, that I may
impart to you some spi-
ritual gift, ' in order that
ye may be established.

who, on their return home, would

y coming to Rome froln the provinces,
report what they had seen. For

this the apo^e thanked God, because the conversion of the Romans
encouraged the inhabitants ol other cities to forsake the established
idolatry. Besides, Rome being the metropolis of the vvorld, the
conversion of so many of its inhabitants, brought no s-mall credit to
the evidences of the gospel.

Ver. 9. For God is my witness. The Roman brethren being most-
ly Jews, this solemn asseveration concerning the mention which the
apostle made of them in his prayers, was intended to convince them
that their conversion-was as much the subject of his thank<5giving to
God, as the conversion of the Gentiles.

Ver. 11. That I may impart to you some spiritual gift. That many

of

Chap. I,

ROMANS.

159

12 And this is PROPOS-
ED THAT I may be com-
forted together with you,
i^iA) through the mutual
faith, both of you and
me. *

Jews, who would subject you to the
law.

1 2 And this is proposed, that I may
he comforted together with ycuy through
the mutual faith, both cf you whose
faith will be confirmed by these gifts;

and

whose faith will be con-

13 No%Ui brethren, I
would not have you ig-
norant, that oftentimes
I purposed to come to
you, {koh, 211. though I
have been hindered hither-
to, Rom. XV. 22.) that I
might have some fruit a-
mong you also, eveir as
among the other Gen-
tiles.

14 I am ^ debtor, both
to the Greeks and to the
barbarians, ^ both to the
learned and to the ipuo-
rant.

firmed, when I see unbelievers con-
verted by these gifts.

1 3 Nowy brethren^ lest ye should
be surprised, that I who am the a-
postle of the Gentiles, and who have
expressed such a desire to see you,
have never yet preached in Rome, /
ivould not have you ignorant ^ tliat of-
tentimes I purposed to come to youy
(though I have been hindered hitherto, J
in order that I might have some fruit of
my ministry amq^ng you the idolatrous
inhabitants of Rome alsoy even as a-
mong the other Gentiles.

14 Being the apostle of the Gen-
tiles, / am hound to preach both to the
Greeks, however intelligent, and to
the barbarians ; both to the philosojjhers,
and to the common peop)le.

of the brethren at E-ome were already possessed of spiritual gifts, is
evident from Rom. xli. where directions are given them concerning
the exercise of these gifts. A number of the Roman brethren having
been converted in the east, may have received spiiitual gifts from one
or other of the apostles ; and with respect to the rest, St Paul pro-
posed to enrich some of thsm with these gifts on his coming to
Rome.

Ver. 12. Mutual faith both of you and me. As often as the a-
postles communicated spiritual gifts to their disciples, it was a new
proof to themselves of the divine presence with them, and an addi-
tional confirmation of their mission fram God in the eyes ot others,
both of which, lio doubt, gave them great joy.

Ver. 11. To the Greeks arid to the barbarians. Under the name ef
Greeks, the Romans were comprehended, because they were now be-
come a learned and polished people. For the meaning of the name
barbarian, see 1 Cor. xiv. 11. note.

Ver. 15. To preach the ,^os/)eI to you who are in Rome also. Ths
original word, ivayyiXt^i/rB-a,!, was first used by the LXX. to signify
the publishing of any good news : and having inserted it in iheir tran-
slation of Is. Ix. 6. Ixi. 1. where Messiah's preaching good tidings to
the poor is foretold, (see Luke iv. 2 I.) the apostles jtstly appropriaf-
ed it to the preaching of the go^peh as the best nevv^ m'^nkind could

hear.

1^0 ROMANS. Chap. I.

15 r/jfny^r^, notwithstanding your 15 Therefore^ lam iviU

great proficiency in the sciences, / Ung^ according to my abi-

am iv'illingy according to my ability^ to Uty, to preach the gos-

preach the gospel even to you unbeiiev- pel even to you loho are

ing Gentiles wJio are in Rome, in Rome. ^

16. For aitiiough the learned a- 16. For I am not a-
mong you think it foolisimcss, / am shamed ^ of the gospel
not ashamed of the g'^sjul of Christy be- of Christ, because it is the
cause it is the poiver of God, (1 Cor. power of God fr salva-
i. 24.) the powerful means which tion, to every one -who
God makes use of for working out belie veth ; to the Jew
salvation to every one ivho believeih ; first, ^ and also to the
to the Jew firsty and also to the Gen- Greek. ^

tile,

17. First, The gospel is the power 1 7. For the righteousness
of God for salvation, to every one cf God^ (=» 161.) by faith

hear. In regard, tliat Paul, after acknowledging he was bound to
preach tliC gospel both to the Greeks and to the barbarians, adds, I
am ready to preach the go^jpei even to you who are in Rome,'lhc
idolatrous inhabltar.ts cf Rome certainly were included in the ex-
pression, ^ou who are in Rome. This verse, tiierefore, as well as th^
ioliowing, is a proof that the episile to the Romans was intended,
r.ot for the Roman brethren alone, but for unbelievers also, to whom
copies of it might be shc'.vn.

Ver. 16-^1. For I am not ashamed of the gosfie/. Here the apo-;-
tle insinuates, with great propriety, that the gospel is not an insti-
tution like the heathen mysteries vvhich the keepers concealed from
•all but the initiated •, either because they v/ere ashamed of the infa-
mous things practised in them, Ephes. v. I J, 12. or, because they
thought the only way to render them venerable, was to ccnceril
them •, whereas the doctrines and precepts of the gospel being hn-
TU3urab1ein therjselves, and beneficial to society, cannot be too open-
ly published. Perhaps, also, the apostle meant, that notwithstand-
ing the idolatrous Greeks and Romans boasted of their genius and
learning, he would boldly prtach the gospel even to them, fully as-
sured that it is I he poiver of God imto s ah a turn ; a dispensation of
religion in which God rnosi effectually t:kziil^ his pow^r, for saving
every one who belie veth.

2. To the Jew first. This is said, because, according to Christ's
commandment, the gospel was to be first preached to the Jews, as
the keepers of the ancient revelations. See Rom. xv. 8. note I .

3. And also to the Greek. After Alexander's generals established
their empire in Egypt and Asia, the inhabitants of these countries
were considered as' Greeks because they generally spake the Greek
iangusge ; and as the Jews were little acquainted with the other
idolatrous nations, they naturally called all the heathens Greeks.
Hence, in their language, Jew and Greek comprehended all maur
kind.

Vcr..

Chap. L ROMANS. IGl

is revealed in it, * («?, who belleveth •, because the righteous-

\^l.)in order to faith ; ness of God' s ajjpointment by faith, is

as it is written, (Habak. revealed in it, in order to produce

ii. +.) But Qix.:n<iq SK 9r<5-- faith in them to whom it is preach-

t£«?,) the just by faithy eel. And to this righteousness the

shall live. ^ Jews cannot object, since it is lurit-

ten : But the just by faith, shall live.
I 8 (y«^, 91.) Besides, 18 N'ejit, The gospel alone is the

the wrath of God is power of God for salvation, because

revealed from heaven, * it alone grants pardon to sinners on

Ver. 17. — 1. For the righteousness oj God by faith, is revea/ed in
it, in order to faith. This translation, which results from constru-
ing the words properly, affords a clear sense of a passage, which in
the common translation, is absolutely unintelligible. Besides, it is
shewn to be the right translation, by other passages of scripture, in
which the expression, lixutswvn ik n^iui, righteousness by faith , is found,
Rom. iii. 2 2. ix. 30. x. fJ. Philip, ni. 9. — Righteousness by faith is
called the righteousness of God. 1. Because God hath enjoined faith as
the righteousness which he will count to sinners, and hath declared
that he will accept and reward it as righteonsness. 2. Because it
stands in opposition to the righteousness of men, which consists in a
sinless obedience to the law of God. For if men gave that obedi-
ence, it would be their own righteousness, and they might claim re-
ward as a debt. |

2. Is revealed in it. The righteousness of God by faith, was made
known to the Jews darkly in the covenant with Abraham, and in
the types of the law of Moses : but it is now clearly revealed in the
gospel to all mankind.

3. The just by faith shall live. They who are just by faith, shall
live. This translation is agreeable both to the order of the words in
the original, and to the apostle's design ', which is to shew, that the
doctrine of the gospel concerning a righteousness by faith, is attested
even by the prophets. Besides, it represents Habakkuk's meaning
more truly than the common translation. For, in the passage from
which the quotation is made, Habakkuk describes the dlff,nent dis-
positions of the Jews, about the time "they were threatened by the
Chaldeans. Som.e of their souls were lifted up ; they presumptuous-
ly trusted in their own wisdom and pmver, and, contrary to God's"
command, refused to submit to the Chaldeans, and were destroyed.
But the just by faith, they who beheved God and obeyed his com-
mand, lived. However, as the reward of faith is not confined to
the present life, persons who are just, or good, by believing and o-
beying God, shall certainly live eternally. See another interpreta-
tion of Habakkuk's words, as they stand in our present Hebre^v co-
pies, Heb. X. 38. note.

Ver. 18. — 1. Besides the vJfrath of God is revealed from heaven a-
gainst all ungodliness. As the righteousness of God by fa iih is reveal-
ed in the ^oj/)^'/, so the wrath of God \s revealed ^^^o/zz heaven agjainst,
^c. It is revealed by the works of creation and providence, ?.nd by

Vol. L ' X- their

1&2 ROMANS. Chap. I.

repentance : whereas in the law of aganist all ungodliness,

nature, ver. 32. and in the law of (see Titus ii. 12. note,)

Moses, the lurath cf God is plalnhj and unrighteousness ^ of

revealed against all impiety and un- men, (Kfl{Ti;(;«i'TAiy) who^^«-

righteousness of men^ who conceal the Jim the truth (sv, 165.)

truth concerning God from the vul- bij unrighteousness. ^
gar, h\j their unrighteous institutions,

their own consciences, clearly teaching that God will severely pu-
nish all ungodliness, especially idolatry. It is revealed also in the
law of Moses, Vvhere it is written, Deut. xxvii. 26. Curs?d^ &c.-
■- 2. And unrighteousness of men. Unrighteousness s\gm.^t^ \.\\gs>q in-
juries which men do either to ti:iemselves, or to their neighbours.

3. Who confine the truth by unrighteousness. ^tcTixo^rnv , This is a
strong figurative word, which it is not easy to translate into our lan-
guage. But its meaning is, that the know-ledge of the one true God,
the Maker and Governor of the universe, which the persons here
spoken of, had attained, by contemplating the works of creation, they
did not discover to the rest of mankind j but confined it in their own
breast, as in a prison, by the most flagrant unrighteousness. For
they presented, as objects of worship, beings which are not by their
nature God j nay, beings of the most immoral characters j and by
so doin^';, as well as by the infamous rites xvith which they appointed
these false gods to be worshipped, they led mankind itTto the gross-
est errors concerning the nature and attributes of the objects ot their
worship. This ccrrupt form of religion, though extremely accepta-
ble to the common people, was not contiived and estabh.shed by
them. In all countries they were grossly ignorant of God, and of
ihe worship which he required. They therefore could not be charg-
ed with the crime of concealing the truth concerning God. The
persons guiUy cf that crime, were the legislators who first formed
mankind into cities and states, and who, as the apostle observes, ver.
21. though they knew God, did not glorify him as God, by making
hirn the object of the people's vrcr>hip, but unrighteously established
polytheism and idoiatry as the .p^ublic religion. Of the same crime,
the magistrates and philosophers were^ikewise guilty, who, in after
times, by their precepts and examples, upheld the established reh'gion.
Of this number, were Pythagoras, Socrates, and Plato, whom, there-
fore, we may suppose the apostle had here in his eye. For, although
these, men had attained the knowledge cf the true God, none of them
worshipped him publicly, neither did they declare him to the people,
that they might worship him. Concerning Socrates, see ver. 21;
note 2-, and with respect to Plato, he held, that the knowledge of
the one God was not to be divulged. See Euseb. Praepar. Evang.
lib. xi. c. 9. And in his Timaeus, he says expressly, *' It is neither
easy to find the Parent of the Universe, nor safe to discover him to
the vulgar, when found." The same conduct was observed by Se-
reca, as Augustine hath proved from his writings : De Civit. Dei.
lib. vi. c. 10. His quotations from Seneca, Augustine concludes in
the following manner : ** Sed istc qui illustris Romaui populi sena-~

tor

Chap. L ROMANS. 163

] 9 Because that wliich 19 (y this crime, all the Greek

may be known * of God legislators, statesmen, and philoso-

is manifest («> 172.) a- phers have been guilty. Because

mong them, ^ for God that which may be known of God, if

(Kpxvi^affi) hath manifested hiown among them ; for God hath ma-

it to them. nifesied it to them, by his works of

creation.

20 For his invisible 20 For his invisible attributes, even

things, * even his eternal his eternal power and Godhead, though

power ^ and Godhead, ^ not discernible by the eye of the

since the creation of the body," ever -since the, creation of the

fiuorld "^ are clearly seen, world, are clearly ieen by the eye of

tor erat, colebat quod reprehenclsbal ; agebat quod arguebat ; quod
culpabat, adorabat, idque propter leges civium, moresque hominum :
videlicet, eo damnabilius, quod ilia quse mendaciter agebat, sic age-
ret, ut eum populus veraciter agere existimaret." The same Au-
gustine, as Estius informs us, in his book, De Vera Relig. c. 5.
blames tlie philosophers in general, because they practised the most
abominable idolatries with the vulgar, although in their schools they
delivered doctrines concerning the nature of the gods, inconsistent
with the established worship.

Ver. 19. — 1. That which may be hnown of God, is his existence,
his unity, his power, his wisdom, his goodness, and his righteous go-
vernment of the world, called his invisible things, ver. 20.

2. Is manifest among them. The apostle's assertion is confirmed
by the writings of the philosophers still remaining, tieevcr. i^l.
note 1.

Ver. 20. — 1. For his invisible things. The being and perfections
of God are called his invisible things,^, in opp6sition to the heathen
deities, who being all corporeal, their being and_attributes were things
visible.

2.. Even his eternal power and Godhead, The true God being
eternal^ is thereby distinguished from the fictitious gods of the hea-
thens, who all had a beginning; the most ancient of them having
come out of chaos, and their birth being sung by the heathen poets.
Of the particular attributes of God, the apostle mentions only ins
power, because the effects of the divine power are what first strike
the senses of men, and lead ihem most directly to the acknowledg-
ment of a Deity. .

3. And Godhead. Geiarm- This denotes every thing comprehend-
ed in the idea of God •, namely, his unity, incorporiety, immutabili-
ty, knowledge, wisdem, justice, &c. all which, together with God's
eternal power, the apostle affirms, every intelligent person may un-
derstand by the things that are made.

4. Since the creation of the world are clearly seen. Kk^^ktch. The
present tense, are seen, denotes the continued manifestation of the
being and perfections of God, by the works of creation from the be^
ginning J agree? bly to Psal. xix. 1. The heavens declare the glon/ q^

2 'tk

164 ROMANS. Chap, I.

men's minds, being understood by the being understood by the

things ivhich he hath made, so that things that are made, ^

they are inexcusable. The apostle («$ ra «»aj<, 154.) so that

means, that the Greek legislators they are itiexcusable.
and philosophers were inexcusable :

21 Because though they knciu God, 21 (A<#t< yvoirny 16.)

they did not gloriiy him as God, by Because though they knew

teaching the people what they knew God, ' they did not glorify

concerning him ; neither did they give him as God, •* neither

the Lord. Accordingly, the apostle does not use the preposition ih,
by, but atsrs from, or cuer since the crealion.

t). Being understood by the things that are made. In tins mundane
system, every thing is so formed, that to the pious among the vul-
gar, Gcd himself appears to be the author of all the operHtions of na-
ture. But ihey who have attained a partial knowledge of what is
called natural philosophy, have, from the discovery of some second
causes, been led to fancy, that the v\hole system may be accounted
for, without the intervention of a Deity. Thi> is what the apostle
calls, vtr. 21. becoming fools by their own reasonings. Thc^e, how-
ever who have made the greatest advances in true philosophy, know,
th^l secord causes mo'^cily speaking, are no causes, because they
have no efficiency in themselves, but arc set in mcticn by God. And
thus the most perfect philosophy always ends, wdiere the natural
sense of mankind begins.

Ver. 21. — 1. Because though thfi/ knew God. For this translation,
see 3iss. IV. 16. The writings or Plato, Xtnophon, Plutarch, Ci-
cero and other philosophers, which still remain, together with the
quotations made by Just. Martyr and Clem. Alexandrinus, from
those which are lost, prove that the learned heathens, tbcugh igno-
xavit of the way of salvation, were acquainted with the unity and spi-
niv^ality of Gcd, and had just notions of his perfections, of the crea-
tion and fTovernnient of the world, and of the duties v.hich men ewe
to God, and to one another. Their sin, therefore, in v\orshipping
idols and in concealing the true God fiom the vulgar,' did not pro-
ceed from ignorance, but from corruption of heart.

2. Jbey did not glorfy him as God. To glorify one, is to think
of him frequently with esteem, and to pay iiim that outw?,rd respect,
both in speech and action, which is due to the worthirxss ot his cha-
racter. Jo glorify Cod, therefore, is to think highly of him, to
speak of him with reverence, £nd to worship him publicly, as the
iVlaker and Governor cf the univers-e j of which worship, a princi-
■pal part is to give him thanks, as the Author of all the gcod tb.irgs
mankind enjoy. — The apostle having blamed the Greek legislators,
T^rg,-, js — 20. for concealing from the ptopie the knowledge which
they had attained of the true God, he here condemned them, because
UiOi.gh they knew the absuidity of polytheism, they establi.^hed it
by their laws, as the religion most proper for the vulgar, and joined
them in all the Impious and obscene rites of v orship v. Inch they prec-
tised. He condemned the philoiophers also, because they followed
= ' ■ the

Cx^AP. I. ROMANS. 3 65

gave him ihr.:ni:s, ^ but him thatih, fey making hlrxi the ob-
{ififiratM^A(rx*)bec2LmefsoI- ject of their worship, l;ut became
ish by their own reason- foolish by their own reasoningSy con-

the same course. — Of th's, Socrates, the greatest of them all, is a re-
markable example, who, it is well known, both by precept and
practice, count.-nanced the false religion of his country. For he
taught his disciples, in matters of wor&hip, to govern themselves,
v»[^u zatXiMs , by the custom of their cuuntry ; and himself sacrificed at
the pubhc altars, and sent to consult the oracle at Delphi, And,
at his trial,. as Xenophon informs us ftom Herrnogenes, pleaded these
facts as known to his accusers, to prove that he had not denied the
gods of his country. Moreover, if at any time he spalyc against
the establidied religion, it was only in secret, and feebly j as we
learn from Plato in Euthyph. where Socrates, discoursing with
Euihyphro, who was bringing an action for murder against his own
father, asked him, If he thought it just and pious to do so F 7'es, says
the ether, it is right and fitous to bring an offender to justice, though he
he my father. For so Jove bound his father Saturn in chains for de-
vouring his children ; and Saturn before, castrated his father fur some
other crime. I confess, replied Socrates, when I hear such things
said of the gods, (^oa-xi^as zran t!,wo^tx^f^«'') ^ assent with some difficulty.
Farther, this celebrated philosopher, after his condemnation, when
he had nothing farther to fear, instead of bearing v/itness to the
truth concerning God, by speaking plainly ;:galnst the popular re-
ligion, rather confirmed it, if he was serious in the hymn to Apollo
and Diana, which he composed in prison, and in ordering his friends
to sacr.'lce a cock to Esculapius, But be these things as ihey may,
the above well known facts shew, that Socrates, as a teacher of re-
ligion, deserves no praise \ and that the honourable appellation of ;i
martyr for truth was never worse applied than to him. With re-
spect to Plato, the utmost length he ventured to go in oppo-ing the
popular theology, was to banish the potts, the great supporters of
that theology, from his Republic. Yet, not to shock the prejudices
ci the vulgar too much, in his treatise of laws, (lib. viii.) and in his
books De Republ. he; orders worship and rites to be performed to
the gods, and to demons, and to Esculapius. — In like manner,
Varro, as Augustine informs us, (De Civit. Dei, iv. 31.) speakin<r
of the established religions, says. Many things are true, which are not
only not ft for the vulgar to know, but if thcif should he false, it is ft
the -vulgar should think otherwise, and therejore the Greeks kept, (^telc-
tas et mystena,) their initiations and mysteries in secrecy, and within
private wallsr — In short, the famed distinction of Exoteric and Esc-
tenc'doctrine, invented bv the philosophers in excuse for their teach-
ing the common people the grossest falsehoods, while thty reserved
truth for the ear of the learned, may convince us that none of them
had any zeal for truth, and that all of them were restrained from
publishing it, by the evils which they feared they might have suffer-
ed on that account. — How different was the conduct of Christ's
apostles in all these particulars ! Instead of communicating the truth

concerning:

lee ROMANS. Chap. I.

cerning the worship £i for the vul- ings, * and their {ets-wiTo?)

gar ; arid their imprudent heart ivas imprudent heart ^ was

darkened, so as to relish idolatry e- darkened. (See Jer. x.

qually with the vulgar. 14.)

22 Thus, the Grecian statesmen 22 Professing to be (^o-
and philosophers, luho assumed the <p«<) wise men, ' (See 1 Cor.

pompous title of ivise men, became fools i. 20. note 1.) they be-
in their public institutions of reli- came fools :
gion.

23 For they misrepresented the per- 23 For they changed
fections of -the incorruptible God, by an the glory * of the incor-

concerning God to a few of their compatiions, as the philosophers
did, they went about every where preaching it publicly j they every
where commanded all men to turn from idols j they exposed the va-
nity of idol worship ; they condemned the vices that were practised
as parts of that worship ; and by so dolcg, they exposed themselves
to persecution ^ and, at last, suffered death in that honourable cause,
with a triumphant courage and joy.

3. Neither gave him thanks. As the true God was not the object
of the popular religion, no public thanksgivings were offered to him
in any" country. And with respect to the private conduct of indi-
viduals, though, as Estius observes, there are still extant hymns
in honour of the heathen gods, written by Orpheus, Homer, Pindar,
and Hoi ace, who were themselves philosophers as well as poets, we
have never heard of any psalm or hymn composed by any heathen
pcet or pJiIlosopher in honour of the true God.

4. But became foolish by their own reasonings. This Le Clerc un-
derstands of the attempts of the philosophers to explain in a phy-
sical sense all the ridiculcuit things which the poets had written con-
cerning their gods. But the context implies, that the object of
their reasonings was to shew^ that the established theology and wor-
ship, as the vulgar understood it, was the fittest theology and wor-
ship for them. So we are expresslv told by Cicero, L)e Nat. Deor.
lib. i.

5. And their imprudent heart. So the original word ttrunra^ niar
be translated ; one of the senses of the word, rmr*?, of v;hich it
is compounded, h^'mg prudent. In scripture, the heart is sometimes
put for the ajfections, and somctimics for the understanding. The
Greek legislators and philosophers, in the affair of settling the pu-
blic religion, having acted without prpdence, their understanding
was darkened by the pernicious influence of their own institutions.

Ver. 22. Professif.g to be wise men they became fools. In this stric-
ture, the apostle finely ridiculed that ostentation of wisdom which
the Greek philosophers made, by taking to themselves the name of
<wise men. And his irony was the more pungent, that it was put
into a writing addressed to the Romans, who were great admirers
of the Greeks.

Ver. 23. — 1. Tor they chmged the glory, &c. Properly, glory de-
notes

Chap. I. ROMANS. IC7

ruptible God, * into the image made in the likeness of corriiptl^
likeness of an image of cor- hie men, and of birds, and of beasts, and
ruptible man, ^ and of o/^rf/?///^/,- and thereby led the vulgar
birds, and of four-footed to believe, that God was like the ani-
beasts, and of creeping mals vi^hose images they worship-
things, ped.

24 (A<o) Therefore also 24< Therefore also, as the just pu-
God, (w, 167.) through the nishment of their impiety in likeninfr
lusts of their own hearts, him to men and beasts, God, through
delivered them over to un- the lusts of their own hearts impelling
cleanness, ^ to dishonour them, gave these pretended wise min
their own bodies between up to every sort of uncleanness, where^
themselves. by theij dishonoured their own bodies be-

tiueen themselves :

25 Who changed the 25 I speak of the legislators, ^\\i-
tx\xi\\[TH^i^, 2^.) concern- losophers, and \>x\est^, who changed
in^ God (iK, 163.) into a the truth concerning God into falsehood^
lie, ' and worshipped by likening him to men and beasts ;

notes the bright rays about the body of the sun, by which the sun
himself and all other objects are seen, 1 Cor. xv. 41. Applied to
God, it signifies his perfections, by which he discovers himself to
his intelligent creatures. It signifies also particular attributes of
X\\& Deity. Ihus the power by which Christ was raised from the
dead, is called Rom. vi. 4. The glory of the Father. In like man-
ner, the veracity of God is called, Rom. xv. 7. His glory.

2. Of the incorruptible God. The original word signifies likewise
the immortal God. 1 Tim. i. 1~. But that sense does not suit here
so well as the other. For, as in the subsequent clause, corruptible.
applied to man., signifies not only liable to dissolution^ but to moral

pollution ; incorruptible, applied to God, signifies that he is not lia-
ble to either.

3. The likeness of an image of corruptible man, &c. The evil of
the heathen idolatry consisted in the setting up images of men and
beasts in their temples, as representations of the Deity, by which
the vulgar were led to believe, that God was of the s^niGform, na-
ture, and qualities with the animals represented by these imap-es.
The persons who thus changed the glo?y of God, were not the com-
mon people among the Greeks, but the legislators, magistrates,
priests, and philosophers ', for they Vvcre the persons who framed the
public religion in all the he-ithen countries, who established it by
their laws, and who recomjnended it by their example.

Ver. 24. God, through tlie lust of their own hearts, delivered, &c.
That is, God permitted them to fall into all uncleanness. See Ess.
IV. 4. He withdrew his spirit from them, as he did from the ante-
diluvians ', the consequence of xvhich was, that their lusts excited
them t© commit every sort of uncleanne:fs. The truth is, a con-
tempt of religion is the j-ource of all wickedness.

Ver. 25.-:--l. Who changed the truth of God into a lie. The truth

of

16S ROMANS. Chap, t

arJ ''-vhoy pretending to worship God and served * the creature

under these symbols, ivorshipved and rather than the Creator,

served the creature ruther than the who is blessed ^ for ever.

Creator^ who is to he j^raisedfor ever. Amen.
Amen.

26 I say, because theij changed the 26 (A<« t^x*^ For this
truth concerning God into a //>, God God delivered " them over
left them to be led by the most shameful to shameful passions ; for
lusts. For even their women changed even their females changed
the natural use of their bodies, int^ the natural use - into
that ivhich is cofitniry to nature^ what is contrary to na-
burning with lusts tov^-ards one ano- ture.

ther.

27 In like manner also the men for- 27 In like tnanner alss
sahin^ the natural use of the women, the males leaving the na-
burned with their lust towards one ano- tural use of the female^

of God, is the true idea of God, and of Lis perfections, exhibited in the
works of creation, ver. 20. The lie here spoken of, is the images
of men and beasts, by which the Greeks pretended to represent the
incorruptible God. These are fitly culled a lie, being most fahe
representations of ihe Deity. Hence idols are called lying vanilies,
Ps. xxxi. 6. And every image of an idol is termed a teacher of lies ^
Habak.ii. IS.

2. Jnd worshipped and sewed. The original ^vo^d, tftfiaiff^y.ruv,
sicnitJes the paying veneration to great and excellent characters j
but the other word, iXur^ivtmi, denotes the paying outward religious
worship to beings esteemed gods.

3. Who is blessed for ever. The Jews, -when they spake of God,
especially if they had occasion to mention any thing dishonourable
to him. commonly added some benediction or thanhsgiving^ to testify
iheir high veneration of him.

Ver. 26. i. For this, God delivered them over to shameful pas nons.

In verses 24. and 23. the apostle evidently speaks of the punishment
inflicted by God on the great legislators, philosophers, and priests,
for having est/iciiihed /"C'/^/z/^mw and idolatry as the public religion.
Eut in this verse, and what follows he represents the people also
as deserted of God, and given up to all manner of wickedness, on
account of the same crime. And the piirishment was just, because
it was the extrem.e propensity of the people to worship visible gods,
which led their legislators to fancy, that polytheism and idolatry w?s
the only religion proper for them. So that being pccessories to the
crime of their rulers, they justly shared with them in their punish-
ment.

2. For even their females changed the natural use. The women of
Lesbos are said, by ancient authors, to have been, many cf them,
vuilty of this vice, 'i hey were called Trilades. Martial inscribes
ihe 9Cth epigram of his first book to a v;cman of that character,
named Eassa. See also Lev. xviii. 23.

Ver.

Chap; I. ROMANS. 169

burned iv'ith their last thery men luitk men ivorhing habitual-

towards one another^ males ly that ivh'ich is shameful, lAjhsrehif

'with mal^Sy * working out they received in their own minds and

that whcih is shameful ^ bodies that punishment fir their error

Ver. 27. — 1. Males with males working out that which is shameful.
Kct.Tioy%1cu.ivot, studiose et irnpense operantes. Estius. The apostle Is
not spcuK-ing simply of the Greeks committiiig the uncleanness which
he mentions, but of their lawgivers authorising these vices ^by their
public institutions of religion, by their avowed doctrine, and by their
own practice. With respect to fornication, the heathens actually
made it a part of the worship of their deities. At Corinth, for ex-
ample, as^trabo informs us, lib. viii, p, 581. there was a temple of
Venus, vv'here more than a thousand courtesans (the gift of pious per-
sons of both sexes,) prostituted themselves in honour of the goddess 5
and that thus the city was crowded, and became wealthy. In the
court of the temple of Venus at Cnidos, there were tents placed un-
der the trees for the same lewd purposes. Lucian. Dial. jAmores.-^^
And 2 Mace. yi. ^c we are told, the temple vjas filled with riot arid
revelling by the. Gentiles, who dallied with harlots, and had to do
with women in the cucuit of the holy places. With respect to sodo-.
my, it is not so commonly known that it was practised by the
heathens as a part of their religious worship ; yet in the history
which is^iven of Jo^iah's endeavours to destroy Idolatry, there Is
direct evidence of It, 2 Kings xxiii. 1. And he brake down the houses
of the Sodomites, that luere ly the house of the Lord.
-. That the Greek philosophers of the greatest reputation were guil-
ty not only oi fornication, but even oi sodomy, h afllrmed by ancient
authors of good reputation. With the latter crime, Tertullian, and
Nazianzen have charged Socrates himself, in passages of their writ-
ings, quoted by Estius. The same charge, A^nenseus, a heathen
■writer, hath brought against him, Deipnosophist. lib. xiii ; not to
speak of Lucian, who in many passages of his writings, haih direct*
ly accused him of that vice. I am not ignorant, however, that
some learned moderns have endeavoured to clear Socrates from that
accusation, by observing, that neither Aristophanes, in his Comedy
of the Clouds, written on purpose to discredit S crates, nor his
accusers, at his trial, have advanced any thing tending to impeach him
on that head ; and that it is not probable Socrates would have dis-
suaded his disciples from unnatural love, as we know he did, (Xenoph,
Memor. lib. i. c. 2, 3.) If he had been addicted to it himself. But
r-ilowing the above mentioned accusations to be calumnies, what
shall we say of the conversation which this great philosopher had
with Theodota, a noted courtesan in the city, of which Xeuophou
has given an account ? Memor. lib. ill. c. 11. On that occasion,
Socrates, in presence of two of his disciples, advised the prostitute
to employ persons, to bring lovers to her, and taught her the most
artful methods of exciting tlieir passions, and of bestowing her fa-
vours j and all this professedly for the purpose of effkctuaily retain-
ing them in her snares, and of drawing money from them. In re-
VoL. I. ^ Y lating

i7# ROMANS. Chap. I.

concerning God, which ivas Jit. — and receiving ( iv) in

The idolatry, whereby they dis- themselves that recom-

honoured God, naturally led them pence of their error ^

to dishonour themselves, by lasci- which was Jit,
vious practices, in imitation of their
gods.

latlng this conversation, Xenophon certainly did not mean to dis-
honour his master bocrates. It therefore remains an ur.arnbiguous
proof, of how little estimation chastity was, in the eye, both ot the
master and of his disciples. 1 he above mentioned Atheneeus has
charged Aristotle and Zeno as guilty of sodomy ; so likewise has Dio-
genes Laertius accused Plato : in which accusation he is ioined by
Theodoret, as quoted by Estius. Theodoret likewise takes notice,.
that Lycurgus, by a law, permitted the love of boys. And Chry-
sostom, in his commentary, affirms the same of csolon. However, to
pass from these testimonies, Cicero, a little before the public^ition of
the gospel, De Nat. Dcor. lib. i, \ 28. introduces Cotta, a man of the
^x^l rank, plainly owning to oiher Romans of the same quality
with himself, that he practised this Infamous vice, and quoting
the ancieiit philosophers in vindication of it, and mentioning Q^.
Catulus, a principal man in the city, who was in love with Roscius.
Lastly, Virgil's secon.d eclogue is founded wholly on this unnatural
love.

These things I should not hfive brought into the reader's view, had
it not been to prove the truth of the apostle's charge, namely, that
the abominable crimes mentioned by him, were not prohibited either
by the religion or by the laws of the heathens j but, on the contrary,
■were authorised by both, and avowedly practised by men of the first
characters in the heathen world. VvHien,. therefore, the statesmen,
the philosophers, and the priests, notwithstanding they enjoyed
"the light of nfiture, impicved by science, thus avowedly addicted
themselves to the most abominable uncleannesses j nay, when the gods
whom they worshipped, were supposed by them to be guilty ot the
same enorm.ities ^ when their temples were hrothe/sj their pictures in-
vitations to svi^ their sacred giovts places oj prostitution^ and their sa-
crifices a horrid mixture oj superstition and cruelty ; there was cer-
tainly the greatest need of the gospel revelation to make mankind sen-
sible of their brutality, and to bring them to a more holy practice.
That some professing Christianity are guilty of the crimes of
which v;e have been speaking, is true. But it is equally true, that
their religion does not, like the religion of the heathens, encourage
them in their crimes, but deters them, by denouncing, in the most
direct terms, the heaviest v.rath of God, against all who are guilty
of tkem. Besides, the gospel, by its divine light, hath led the na-
tions to correct their civil lava's j so that in every Christian country
theic enorm.\ties are prohibited, and when discovered, are punished
with the greatest severity. The gospel, therefore, hath made us far
more knowing, and, I may add, more virtuous, than the most en-
lightened and most polished of the heathen nations were formerly.

2. Re-

Chap. I. ROMANS. 171

2.8 Jnd as they did 28 And as the Grecian translators
not approve ^ of holding and philosophers did not approve of hold'
God luit/i acknoiuledg- ing the knoivledge of God ivith that
mettty^ GioA delivered them nvorship luhich ii due to him^ God de-
over to an wiapproving liver ed them and their people over to
mind, ^ to ivork '^ those a dead conscience, so that they practis-
things which are not suit- ed habitually those things ivhich are
nhle: not suitable to human nature.

29 Being filled ivith 29 Being not shghtly tinctured,

all injustice, tornication, but filed ivith every kind of injustice^

wickedness, ^ covetous- uncleanness, treachery, covetousness,

ness, mahciousness ; ^ malicious dealing ; full of efivy, mur-

full of envy, murder, dtr, strife, cunning, habitual bad dispo-

strife, cunning, bad dispo- sition, ivhispering evil of their neigh-

sition ; ^ whisperers, ^ koursy

2. Receiving in themselves the recompence of their error. That is, of
their idolatry, named error, because it was tlie greatest and most
pernicious of all errors. It is named eri'or, also 2 Pet. ii. 3.

Ver. 2S. — 1. And as^ vk i^oKifjLaff&v, they did not approve. So the
word, Sax/^fls^e*", may be translated : for it signifies to try metals, in
order to distmguish the good from the bad : consequently, to approve
what is found good after trial j and simply to try. See Rom. v. 4.
note.

2. Of holding God ivith echnovjledgment. That is, did not approve
of holding God as the object of the people's acknowledgment or
worship, but approved of the worship of false gods, and of images, as
more proper for the valgar ; and on that account substituted idolatry
in place of the pure spiritual worship oF the one true God, and
established it by law : therefore God gave them up to an undiscern-
ing mind, &.c. According to Beza to have God in acknowledg-
ment, is to acknowledge God', as habere in honore, is the same with
honorare.

3. To an unapproving mind. The original words, ahxifiov m, denote
a mind not capablji of discerning and approving what is good, either
in principle or practice ; an injudicious mind, a mind void of al) know-
ledge, and relish of virtue. Men of this stamp are called aa->!A.y;7x«r«,
without feelings Eph. iv. 19.

4. 2o work those things. The origin'61 word, -aomv, here, as in
many other passages, denotes the habit ^ doing a thing.

Ver. 29. — 1. Being filed ivith wickedness^ zs-cv/,04Ci, is a disposition
to injure others by craft. Kence the devil is called caroy>jQ<);, the wic-
ked one, by way of eminence.

2. Maliciousness, «ax/|6, is a disposition to injure others, froin ill
will to them.

3. Bad disposition, xxxtt^^etu, according to Aristotle, is a disposition
to take every thing in the worst sense. "With this vice, Plutarch
charged Herodotus in his book, ^'-^i rn? JJoohrx xttKor.^eitc;, concerning

2 thi.

^2 ROMANS. Chap. I.

30 Revikrsy haters of God on ac- 30 Revilers, * haters
count of his purity, insolent towards of God, imolefrt, ^ proud
their inferiors, proud, boasters of ^ boasters, "* inventers of
qualities which they did not possess, evil PLEASURES, diso-
inventers of unlcntful pleasures, diso- bedient to parents :
bedient to parents :

31 Imprudent in the management 31 Imprudent, * cove-
of affairs, having jio regard to the nant-breakers, ^ without
faith of covenants, luithout natural af natural affection, ^ im-
fection to theiv ciiildren and relations, placable, ^ unmerciful ;
implacable towards their enemies, uti-

-mercifullo the poor:

32 So utterly corrupt are they, $2 ^^/'i? (s^r/yvomj, 16.)

the evil disposition of HerGdotus,- — Estius thinks this ivcrd denotes
asperity of manners^ rudeness .

4. Whisperers, ^-uBu^it^zi, are those who secretly speak evil of per-
sons when they are present.

Ver. 30. — 1. Revilers, xKraXxXoi, as distinguished from whisperers,
are persons who speak evil of others to their face, giving them op-
probrious languae:e, and bad names.

2. Insolent, v(i^i?ai, from ^^g'f. violent anger. This word denotes
persons who commit injuries with violence, or who oppress others by
force.

" 3. Proud, vzni^'/Kpavdi, are persons elated on account of their fortune,
or station, or office.

4. Boasters, akccZovai, are persons w4io assume to themselves the re-
putation of qualities which they do not possess.

Ver. 31. — 1. Imprudent, a$-jviraj, are persons who, not forming just
Judgments of things, act improperly.

2.. Covenant breakers, atruv^ir^s. The Greeks expressed the making
of covenants by the word <yyvT<^;c^Sa/. ,

3. Without natural affection. In this the apostle seems to have had
the Stoics in his eye, who recommended their <7/:)fl//?y, . or freedom
from all affection and passion, as the highest pitch of virtue •, and
who reckoned the affection between parents and children, husbands
and wives, and the like, among the vices. But their tenets are here
condemned v.ith the greatest reason j for the very best men need the
impulses oi affection "^XiA passion, to move them to what is good ; and
God hath implanted these in cur nature, for that very purpose.—*-
Beza thinks the apostle in this, condemned the unnatural custom of
the Greeks, who exposed their children \ and the rather that in some
states, they were allowed by the laws to do so.

4. Implacable. The original w-ord, air!T»y5s^^, which comes from
gvta-ihn, a libation, is used to signify irreconcileable,htc^\JiSQ when the
heathens made their solemn covenants, by which they bound them-
selves to lay aside their enmities, they ratified them by a sacriGce
on which they poured a libation, after drinking a part of it them-
^Ives. -

Ver«

Chap. II.—YiEW. ROMANS. 17S

though they know the law ^ that altJiough theij ktioiu the law of
of God, that they nvho God, that thei/ ivho jjracthe such thltjgs,
practise such things, are shall be jjufiished ivith deaths they not
worthy of death, * not only commit these c/unes thcmseiveSi,
only do therrii but even hut even take delight in ^ -And encour?ige
are luell pleased ivith those those who practise them; which is a
'■ixiho practise THEM. ^ demonstration that their wickedness

is not to be cured by their own na-
tural powers.

Ver. 32.-— 1. WIjo though they knotv, <ro'Sixaiufia, the law of God^,
The original word, hy.a.tu[.ta., properly .signifies righteousness^ or a righ-
teous appointment. But because God's law is tounded in righteous-
ness, and !S the rule thereof to us, the word is often used in scripture,
to denote c« ordinance, statute, ar particular law. Numb. xKvii. li.
xxxi. 21. and in the plural it signifies the precepts of God, Luke i. 6.
P.cm. ii. 26. Heb. ix. 1. even those which were purely ceremonial,
Heb. ix. 10. Here ^'^^'^/wa, signifies the lavj of God, written on menu's
hearts, called by plulcsophers, the law of nature, and by civilian?, th:^
laxv of nations.. For the Greeks could know no other law of God,
'being destitute of revelation^

2. That they who practise such things are worthy of death. God
hath written on the hearts of men, not only his law, but the sanction
"of his law. For the fear of punishment is inseparable from the con-
sciousness of guilt; Farther, that the heathens knew, that the per-
sons guilty of the crimes mentioned by the apostle, merited death, is
evident from the lav/s which they enacted for punishing such persons
Vv'ith death.

3. Hai}e pleasure in those who practise them. In this stricture, the
apostle glances at the Greek legislators, priest'^, and philosophers,
who, by their institutions, example, and presence, encouraged the
people in the practice of many of the debaucheries here mentioned,
f specially in the celebration of the festivals of their gods.

CHAP. IL

Vie%{) and Illustration of the Reasoning in this Chapter.

TTAVING shewn that the Gentiles could not entertain the
■*;-*• least hope of salvation, according to the tenor of the law
of nature, it was next to be considered, Whether' the law of
Moses gave the Jews any better hope. This inquiry the apos-
tle managed with great address. Weil knowing, that on read-
ing his description of the manners of the Greeks, the Jews
would pronounce them worthy of damnation, he suddenly turn-
ed his discourse to the Jews, telling them, that they who pass-
ed such a judgment on the Gentiles, were inexcusable in hop-
ing

I74> ROMANS. View.—Chap. II.

ing to be saved through the law of Moses ; because, by con-
demning the Gentiles, they virtually condemned themselves,
who being guilty of the very same crimes, were thereby under
the curse of Moses' law, ver. 1. — And to enforce his argument,
the apostle observed, that God's sentence of condemnation,
passed in the curse of the law, upon them who commit such
things, is known by all to be according to truth, ver. 2. — But
although every Jew was condemned by the curse of the law of
Moses, they all expected salvation, on account of their being
Abraham's children, Matt. iii. 8, 9. and of their enjoying the
benefit of revelation, Rom. ii. 13. Wherefore to shew them
the vanity of that hope, the apostle proposed the following
question : Dost thou, who condemnest the Gentiles for their
crimes, and yet committest the same thyself, think that thou
shalt escape the righteous sentence of God, declared in the
curse of the law of Moses, merely because thou art a son of
Abraham, and a member of God's visible church ? ver. 3. — By
entertaining such a notion, thou judgest amiss of thy privi-
leges, which are bestowed on thee, not to make sinning more
safe to thee than to others, but to lead thee to repentance,

ver. 4 These privileges, therefore, instead of making thy

salvation sure, if abused by thy obdurate and impenitent heart,
"will make thy punishment greater in the day of ^urathy and re-
"jelaiion of the righteous judgment of Gcdy ver. 5.

Having mentioned the general judgment, the apostle, for
the instruction of the Jews, and of all, who like them, expect
salvation, because they are favoured with revelation, discours-
ed at large concerning future retributions. And first of all,
he shewed them from the natural character of God, that re-
'wards and punishments ivill be dispensed at the judgment to eve-
ry man, not according to the outward privileges and advanta-
ges which he enjoyed in this life, nor according to the flatter-
ing opinion which he entertains of himself, but according to his
njuorksy ver. 6. — More particularly, to them who, by perseve-
rance in well doing, earnestly seek glory, honour and immor-
tality, God will render eternal life, ver. 7 — But them who o-
bey unrighteousness, he will punish with indignation and

wrath, ver. 8 Lest, however, the Jews might have imagined

from the apostle's mentioning eternal life y (ver. 7.) that he spake
of the members of the visible church of God only, and that no
others are to have eternal life, he repeated his accountof the judg-
ment in such terms as to make his readers sensible, that he is
speaking of men of all nations and religions. " Affliction and
anguish shall come upon every soul of man who worketh evil,
of the Jew first, and also of the Greek," ver. 9. — " But glory,
honour, and peace shall be to every one who worketh good, to
the Jew first, and also to the Greek," ver. 10. For as Jew

and

Chap. II.— View. ROMANS. 175

and Greek is a division which comprehends all tna?ik'wd, there
can be no doubt of the apostle's intention to declare, on the
one hand, that every impenitent sinner, and among the rest the
impenitent members of God's visible church, shall assuredly be
punished j and on the other, that all who have wrought good,
whether they be Jews, or heathens, or Christians, shall have
glory, honour, and peace, that is eternal life, rendered to them,
** Because with God there is no respect of persons," ver. 1 1.

His account of the judgment, the apostle introduced in this
place with great propriety, not only for the reason already
mentioned, but lest the heathen philosophers and Jewish scribes,
from his teaching that no man can be saved, either by the law
of nature, or by the law of Moses, might have suspected it to
be his opinion, that all are to be condemned v/ho have not the
gospel-revelation ; and that such good works as Jews and hea-
thens perform, v/ho are out of the Christian church, will be of
no use to them at the last. For by declaring that glory and
peace shall come, not only upon such Jews, but upon such
Greeks, as have wrought good, he hath taught, that salvation
is not confined to them who have enjoyed revelation ; that in
all nations there are men who fear God, and work righteous-
ness •, and that at the judgment, such shall have the benefit of
the method of salvation established at the fall, and revealed in
the gospel, extended to them, though it was not discovered x.o
them during their lifetime on earth.

Moreover, because the Jews really held the uncharitable
opinion, falsely imputed to the apostle, consigning to damnation
all who had not the Mosaic revelation, the apostle assured them,
that the revealed law of God, is not the rule by which the
heathens are to be judged : As many as have sinned ivithout laiu,
shall perish without laiv ; without being judged by any revealed
law. So that in punishing them, God will consider those hiti-
derances of their virtues, and those alleviations of their sins,
which resulted from the imperfection of the dispensation under
which they were placed, and will make proper allowances.
Whereas all who have sinned under a revealed law, shall be
judged by that law : the aggravations of their sins, resulting
from the advantages they enjoyed, will be taken into the ac-
count, and punished, ver. 12 — -And with respect to men's
being saved, because they have enjoyed an external revelation,
the apostle expressly declared, that not the hearers of the law are
just before God, but the doers of the law shall be justified, ver. 13.
— He therefore concluded, that when the Gentiles, who have
not a revealed law, do, by the guidance of natural reason, the
works enjoined by that law, these men furnish a law to them-
selves, by which they must direct themselves, ver. 14 and

shew that there is a law of God v/ritten in their hearts, to

which

ITG ROMANS: View.— Chap. It

whleh their reabon and conscience bear witness, ver. 15 >.

•which if they obey sincerely, they shall obtain eternal life,
in the day when God will judge the hidden things of men,
namely, their inward dispositions, by Jesus Christ, according to
the gospel which Paul every where preached, ver. 16.

Here, let it be observed, Firsfy That by making i/ie doing of
LiiVy ver. 13. as far as our imperfection will admit, necessary
to justification, the apostle hath guarded his readers against
misinterpreting the doctrine he was about to deliver, chap. iii.
28. That by faith imm is justified^ ivithout lucrks of laiv. For if
he had not expressly declared, that the doing of. law to a cer-
tain degree is necessary, even v/hen men aje justified, freely
through Christ, it might' have been objected, that he made void
their obligation to do good works altogether, — -I^'arther, by
declaring, at the conclusion of his account of the judgment,
that in punishing the wicked, and rewarding the righteous,
both among the Jews and Greeks, God will proceed according
to his gospel y the apostle- hath taught us two things of great im-
portance. The first is, that in judging men, God will not pro-
ceed according to the tenor, either of the law of nature, or of
the law of Moses, by inquiring after an obedience absolutely,
perfect ; because according to that method of judgiiient, no one.
could be acq-uitted. But he ivill judge their hidden things, their
inward frame of mindy according to the gospel ; that is, he will
examine, whether in the present life men have been guided by
a sincere' desire to know and to do his will, in. whatever man-
ner it 'was manifested to them. And in whomsoever such a>
;f£i///; is found, he will count it for righteousness, and reward
It, whether the person who possessed it were a Gentile^ a Jew,
or a Christian. — The second thing taught in this declaration is,
that wicked men, of all nations, shall be punished according to
the demerit of their sins, \yhile the righteous shall be rewarded,
not on account of the merit of their good works, but through
the mere favour of God ; who, for the sake of Christ, will ac-
cept their spirit of faith, as if it were* a perfect righteous-
ness. For these being the doctrines which Paul every v/here
preached, they are his gospel y accordiiig to which men are to be
judged.

In the next place, to shew th? unbelieving Jews the vanity
of placing their hope of salvation on God's having chosen them
§ox his people, and on his having given them tlie law, the apos-
tle inquired what efficacy the lav/ of Moses, with their other
privileges as the people of God, had had in leading the men of
vank and learning among the Jews to a right practice. Now,
that he might not seenrT to undervalue their privileges as Jews,
he enumerated them particularly : Beho/dy thou art called a JeiUy
and res test in the Lvw, Sec. ver. 17 — 20.^ — ^Then asked the doc-
tors

6hap. II.— View. ROMANS. 177

tors and scribes, how it came to pass that, notwithstanding
they had the express image of knowledge and truth in the law,
and had set themselves up as guides of the blind Gentiles, they
had net so instructed themselves, as to refrain from breaking
the law in the many flagrant instances wiiich he mentioned,

ver. 20, — 23 At the same time, that he might not chaige

the Jews with those gross immoralities witr.out foundation, he
quoted passages from their own scnptures, which declare, that
the name of God was blasphemed among the Gentiles through
the wickedness of the Jevv'ish rulers and scribes, ver. 24 —
Wherefore, seeing not the hearers of the law, but the doers of
it, shall be justiiied, the men of rank and reaming among the
Jews, being so wicked, had not the least ground to expect sal-
vation through the law, but were under a necessity* of seeking
justification through faith: and the Gentiles were under no
obligation to be guided, in the interpretation of the revelauons
of God, (see ver. 19.) by persons whose practice was so con-
trary to the precepts of revelation.

In the third place, because the Jews expected salvation, on
account of their being the children of A^braham, and members
of God's covenant, and gloried in their circumcision, as the
sign of that covenant, and of their descent from Abraham, the
apostle told them, that their circumcision, though a proof of
their descent from Abraham, and of their relation to God as
his people, would not profit them, if they were breakers of the
law : but in that case, they would be in no better a condition
than the uncircumcised Gentiles, ver. 25. — ^Whereas, if the
Gentiles are found to have performed the good actions enjoin-
ed by the law of God given to the Jews, their uncircumcisioii

will be no obstacle to their salvation, ver. 26 CcT'nsequently,

they will put the Jews to shame, by obtaining that justification
which shall be denied to the Jews, ver. 27, — For he is not a
JeW) or son of Abraham, and heir of the promises, v/ho Is so
by descent and profession only, ver. 28. ; but he is a son of
Abraham, and an heir of the promises, in their highest mean-
ing, whatever his pedigree or profession of religion may be,
who is Abraham's son in the temper of his mind ; and true
circumcision is that of the heart, which is made by cutting otT
evil affections, according to the spirit, and not according to
the letter of the law of circumcision. And where that circum-
cision was fotind, though such a person might not receive
praise from the Jews, as one of the people of God, he shall as-
suredly receive it from God at the judgment, who will own
}iim as one of his people, by conferring upon him the blessinr^
promised to Abraham, and to his seed, ver. 29.

Reader, Behold and admire the benignity and impartiality
of the divine government, as set forth in the gospel. At the

Vol. I. Z judgment.

178 ROMANS. View.—Chap. II.

judgment, God will render to every man according to his
wo\ ks, without shewing more favour to those who huve en-
joyed revelation, than to thbse who, in the exercise of his so-
vereignty, have been denied that favour. In other words, the
enjoyment of tevelation will not be imputed to any man for
merit, nor the v/ant of it be considered as a fault : but in judg-
ing men, God most righteous, will consider the advantages and
disadvantges which result from the nature of the dispensation
under which they lived, and w*ill pass sentence upon them ac-
cordingly. And therefore if, at the judgment, some who have
not enjoyed revelation, are found to have feared God, and
"Wrought righteousness rtotwithstanding the disadvantages they
laboured under, he will not deny them those rewards, which
persons in more happy cifcumstances have reason to expect,
from his mercy in Christ.

To this liberal doctrine, it hath been objected,
1: That no works being good, but such as proceed from
faith, none. of the heathens v/ill be found at the judgment to
have wrought good, as they had no opportunity to believe the
revelations of God : consequently the apostle's doctrine, that,
gloriji honour, and peace, shall be to every one who worketh
good, is not to be understood of the heathens, but must be li-
mited to such Jews and Greeks as have enjoyed the benefit of
an external revelation.

But the ansv/er is, Fahh does not consist in the belief of
particular doctrines, (see Rom. iii. 28. note 1.) far less in the
belief of doctrines which men never had an opportunity of
knowing *, but in such an earnest desire to know and do the
will of God, as leads them conscientiously to use such means
as they have^. for gaining the knowledge of his will, and for
doing it when found. Of this kind was Abraham's faith. (See
Rom. iv. 3. note 1.) And inasmuch as the influences of the
Spirit of God are not confined to them who enjoy revelation,
but are promised in the gracious covenant made with mankind
at the fall, to all who are sincere, a heathen by these influ-
ences may attain the faith just now described, and thereby may
please God. For faith is more a work of the heart, than of
the understanding. So our apostle teaches, Rom. x. 10. *' With
the heart, we believe unto righteousness." So that although
the persons to whom revelation is denied, may not have the
same objects of belief with those who enjoy revelation, they
may have ihe same spirit of faith, as it is termed, 2 Cor. iv. 13.
Of this Abraham, Rahab, the centurion whose son Christ
liealed, the Ethiopian eunuch, and Cornelius, are examples •,
tor in uncircumcision, they exercised such faith as was ac-
ceptable to God. And therefore Peter did not scruple to say,
Acts X. C3. " Of a truth I perceive that God is no respecter

of

Chip. II View. ROMANS. 175

of persons, but in every nation, he that feareth God and work
eth righteousness, is accepted with him»" And 1 Pet. i. 17.
<« The Father, without respect of persons, judgeth according
to every man's work.'"'

That the pious heathens, should have their faith counted to
them for righteousness at the judgment, notwithstanding it may-
have been deficient in many particuL^rs, and even erroneous, is
not unreasonable ; provided in these instances of error, they
have used their best endeavours to know the truth, and *have
not been led by these errors into habitual sin. For, as Mr
Claude observes in his treatise of self-examination, chap. vii.
<< When one takes a view of false religions, they seem to make
« no less impression on the heart of those who are sincere in
" them, than the true religion does on the hearts of the faith-
<« ful. In the one, and in the othejr, we see the same good
" intention, the same zeal, the same readiness to do every
" thing they believe will tend to the glory of God *, they love
^* God according to the idea they form of him ; they worship
** him in their own way ; and through fear of him, they en-
^* deavour to live irreproachably among men." Between them
indeed, there is this difference ; the conceptions of the one ara
true, but the notions of the other are in many particulars false ;
and the service which the one pays to God, is a rational ser-
vice, whereas the worship of the other is mixed with much
superstition. However, as the pre-eminence of the one above
the other in point of knowledge and worship, is owing not to
the greater rectitude of their disposition, but to the greater fa-
vour of God, who hath bestowed on them a more perfect dis-
covery of his Vv^ill, v/hy should it be thought strange, that God
who is equally related to all his creatures, should, in judging
them, consider ihe circumstances of each, and- make the pro-
per allowances, (as the apostle expressly ailirms in this chap,
ver. 12.) and bestow on them, for the sake of Christ, such a
degree of happiness as their good disposition makes them cap-
able of enjoying ? In short, if the heathens are not to be saved,
by having their spirit of faith counted to them for righteous-
ness, through Christ, notwithstanding they have lived in false
religions, what shall we say concerning the salvation of the va-
rious sects of Christians, many of whom, in the articles of
their faith, differ from one another, and from truth, almost as
widely as they do from some who live and die in Paganiarn ?

2. it hath been objected to the salvation of the heathens,
that they have not that explicit knowledge of Christ, nor faith
in him as the Saviour of the world, which is required in the
gospel. But to this I reply : The gospel does not make it ne-
cessary to salvation, that men have an explicit knowledge of
Christ, and a direct faith in him, if they never have had an

1 opportunitf

180 ROMANS. View.- Chap. II.

opportunity of knowing and believing on him. On the con-
trary, by informing us, that all mankind live at present, and
shall hereafter be raised from the dead, through the obedience
of Christ, although the greatest part of them know nothing of
him, nor of his obedience, the sacred oracles lead us to conclude,
that, at the general judgment, many shall be saved through
Christ, who till then never heard of him. Besides, is it not
as agreeable to justice and goodness, to save the pious hea-
thens through Christ, notwith standing they never heard of him,
as it was tc condemn all mankind to death, for the sin of A-
dam, although tlie greatesL part of them never heard of his
disobedience? AVithal, since at the judgment, the ground of
the salvation of mankind shall be declared in the hearing of the
assembled universe, the discovery of Christ as Saviour will be
made to the saved heathens, in time sufficient to lay a founda-
tion for their gratitude and love lo him, through all eternity.
In f.ne, if the efficacy of Christ's obedience does not extend
to the saving of the pious heathens, what interpretation can we
put on Rom. v. 12 — 21. where the professed purpose of the
apostle's reasoning, is to shew, that the effects of Christ's obedi=
ence are greater than the consequences of Adam's disobedience ?

5. To the salvation of the heathens it hath been objected,
that if justifying faith consists not so much in the number and
extent of the doctrines believed, as in the dlFposition of the
heart to believe, so that many who have lived and died in false
religions may be saved, what purpose does it serve, to give any
of mankind the true form of faith and worship by revelation ?
This objection the apostle himself hath stated in the beginning
of chap. iii. and hath answered it very solidly, by shewing,
that in the true religion rnen have many more and better op-
portunities of cultivating good dispositions, and of being pre-
pared for heaven,, by the discoveries which revelation makes
of spiritual things, than can be had in any false religion ; the
errors of which, though they may not absolutely extinguish
goodness of heart, are certainly great impediments to virtue,
if not rather temptation^ to sin. In short, the true form of
religion, instead of being of no use, is the greatest blessing men
can enjoy ; beciuse by affording better means of improvement,
it enables them to acquire a greater measure of virtue, and a
more distinguished reward.

This illustration will net be thought tedious, by those
who consider the importance of rightly understanding, what
the gospel teaches concerning the salvation of the heathens.
For,

First, To know that this liberal doctrine makes part of the
Christian revelation, must give the highest pleasure to every
"benevolent mind, on account of the glory which will redound

to

Chap. II.— View. ROMANS. 1^1

to Gpd, from the salvation of so many of the human race,,
through the coming of his Son into the world.

In the second place, this liberal doctrine purs an end to those
specious cavils, v/hereby the enemies of revelation have endea-
voured to discredit the gospel, in the eyes of the intelligent:
For it can no longer be pretended, that by making faith the
means of salvation, the gospel hath consigned all the heathens
to damnation. Neither can God be accused of partiality, hi
conferring the benefit of revelation upon so small a portion of
the human race, in the false notion, that the actual kncu'ledge
of revelation is necessary to salvation. For although the num-
ber of those who have lived without revelation, hath hitherto
been much greater than of those who have enjoyed that bene-
fit, no unrighteousness can be imputed to God, since he hatii
not excluded those fr6m salvation, who have been denied re-
velation, but hath graciously determined, that all, in every dis-
pensation, who by perseverance in well doing, seek for glory,
honour, and immortality, shall obtain eternal life, by having
their spirit of faith counted to them for righteousness, through
Jesus Christ. Moreover, all the heathen, who are condemned,
shall be condemned, not because they lived without revelation,
but because they have lived in opposition to the law of God
written on their heart. — Wherefore, the strongest of all the
objections with v/hich revelation hath been attacked, having no
foundation, the gospel ought to be received by every one to
whom it is offered, as a discovery from God, of the only
method in which sinners can be saved ; namely, not by a
righteousness of law, which in our present state is unattainable,
but by a righteousness of fait k counted to us by the mere favour
of God, on account of tne obedience of Christ.

New Translation. . Commentary.

CHAP. II.— ]. [L^o) CFIAP.II. l.^ificeall -who practise

Wherefore thou art inex- tliese crimes are ivortht/ of death, thou

c usable, * O man, who- art inexcusable, O man, ivho soever thou

Ve!'. 1. Wherefore thou art inexcusable. Here the illative parti-
cle ha, is used to introduce a conclu^ion, not from what goes beibre
but horn something not expressed, the proof of Which is to be im-
mediately added : As if the aposrle had said. For this reason, O
Jew ! thou art without excuse, in judging the Gentiles worthy of
dea'.h, b cause by that judgment thou coiidemnest thyself. Accor-
dingly, to shew that he was thinking of the judgment which the
Jews passed on the Gentiles for their crimes, he immediately adds:
For wherein thou judgtst the Gentiles worthy of death, thou condemnest
tlujiclf because thou %vho judgest committest the same things. Whitby
in his nore on this verse, quotes passages from Josephus, by which
it appears that the Jews in his time, were guilty of most of the
crimes imputed to the Greeks in the first chapter of this epistle.

Ver,

1«2

ROMANS.

art^ ivlio thus juSgest^ and yet ex-
pectest, t?iat ihyseif shall be saved :
Jhr nvhiUt thou judgest the Gentiles
worthy of death, thou condemnest thy-
self: because thou ivho thus Judges t,
committest the very same things,

2 Besides, lue know that the sentence
of God contained in the cur^e of the
l^w of Moses, is agreeable to truth,
even when it is pronounced upon the
Jews nvho commit such crimes, and
condemns them to death.

3 This being the case, dost thou
think, O Jewish man, who condemnest
those heathens ijuho commit such sins,
and yet committest the same sins thy*
self, that thou shalt escape the sentence
of God, because thou art a son of
Abraham, and a member of God's
visible church ?

4? Or dost thou misconstruct the
greatness of his goodness, in bestowing
on thee a revelation of his will, and

Chap. II.

soever thou art who
judgest : for («v », 317.)
whilst thou judgest ano-
ther, thou condemnest
thyself; (yap, 90.) because
THOU who jadge3t,/?/v/i-
tisest the same things.

2(oi, IQ^.) Besides, we
know that the sentence *
of God is according to
truth, ^ (gzs-i) upon them
who commit such things.

3 {h, 101.) And dost
thou think this, O man,
who judgest those who

practise such things, and
yet workest the same,
that thou shalt escape
the sentefice of God ?

4 Or dost thou mis con "
struct ^ the riches of his
goodness and forbear-

Ver. 2. — 1. Besides we know that the sentence of God. The ori-
ginal xvord x^/^a, often signifies a judicial sentence, especially tbat
by which one is doomed to punishment. Thus Deut. xxi. 22. LXX
K^ifjt,tt.^a.var^i IS the sentence of death. Rom. v. 13. For n}eriiif, ro x^ifia,
the sentence, &c. Hence it is translated condemnation, Luke xxiii;
40. xxiv. 20. 1 Tim. ili. 6. Jude, ver. 4. and damnation, Rom. iii.
8. 1 Cor. xi. 29, 34. Wherei"ore, as iii the preceding chapter, the
^pot'tle had speken of the law ot God written on the hearts of men,
whereby they who commit ciimes are condemned to death, I am of
opinion tliat a^tn-u. rv Bm, the sentence of God, in this passage, is the
curse of the law of Moses, whereby all the Jews who committed the
things which the apostle laid to their charge, were condemned ta
death.

2. Is according to truth, is not only according to justice, but ac-
cording to the true meaning of God's covenant with the fathars of
the Jewish nation. By this declaration, the apostle reprobated the
erroneous opinion, confidently maintained by the Jews, who fancy-
ing that, by their natural descent from Abraham, they*were entitled
to the promises made to his seed, firmdy believed that no Jew would
be damned.

Ver. 4.-^1. Or dost thou misconstruct. The original worn ^a™^^*''^^*
being compounded o{ <p^ivm, to think, and the preposition K'K'J'a ai^omst,
saguifies literally to think wrong, and is fitly translated in this place,

Dost

Chap. II. ROMANS. IB^

2Lnce ^ znd slowness to an- forbearing to punish tliee, and his

ger , 5 not knowing that being slow to anger with thee, by in-

(to, 71.) ^////goodness of ferring from these things that God

God leadeth thee to re- will not punish thee -, not hiowing

pentance I that this goodness of God is designed io

lead thee to repe?itance ?

5 (kcatcc \ 100.) Ne- 5. Whatever thou mayest think, in
vertheless^ according to thy proportion to thy own ohdurateness and
obdurate (20.) and impe- impenitency of heart, thou Injest up in
nitent ' heart, thou trea- store for thyself punishme?jt, to be in-
surest * up to thyself flicted on thee in the d<y of pi'nish-
wrath, (sv) against the ment, when there shall be an illustrious
day of wrath, ^ and re- display of the righteous judgment of
relation of the righteous God, made before the assembled u-
judgment of God. niverse ;

6 Who will render to 6 Who will render to every man,
every 07ie according to not according to his external privi-
his works : i^g^s, but according to the real na-
ture of his works :

7 To them verily, who 7 To them, verily, who by perse-

Dost thou form a wrong opinion of the goodness of God : Dost thou
misconstritct it. See 1 Cor. xi. 22. wheie the Greek word has the
same signification. God's goodness, of which the Jews formed a
wrong opinion, consisted in his having made them his church and
people, and in his having bestowed on them a revelation of his will.
From these marks of the divine favour, they vainly inferred that God
would punish no descendant of Abraham for his sins. Eut in this,
they formed a very wrong judgment of the goodness of God, which
was not intended to make binning safe to the Jev*?s, but to lead them to
repentance.

2. And forbearance, avox,-/!?- Forbearance is that disposition in God,
by which he restrains himself from instantly punishing sinners.

3. ^nd slowness to anger, i^Bt.Koo^vfiia.i. The apostle means God's
patiently bearing the ill u'^e, which the Jews made, of the privileges
they enjoyed a> his church and people.

Ver. 5. — 1. bTipcnitent heart. Kf^^iy-vmov^ literally signifies, which
cannot repent : but here it signifies, which does not repent: as K/jt-iTocKivrirav,
immoveable, is used, 1 Cor. xv. 58. for loimoved.

2. Thou treasurcit up to thyself wrath, in our language, a treasure
signifies a collection of things useful or precious. But tne Hebrews
gave that appellation to an heap, or ah shitndance of any thing, whe-
ther good or bad, Prov. x. 2. Treasures of wickedness.

Against the day of wrath. Wrath ^ the cause is often put for punish-
ment, its effect. The apostle calls the day of judgment, the day (f
wrath, to make the wicked sensible, that as men greatly enraged,
do not suifer their enemies to escaps, so God, highly displeased
with the wicked, will assuredly punlih them in the severest manner
at length,

Ver.

IS^ ROMANS. Chap. if.

verance (1 Thess. i. 3.) hi faith and by [C'xo^dvrrj) perseverance

holiness, according to the light which in well doing, seek glory ^

they enjoy, (see Illustration) seek honour and immortality,

plori/y honour^ ai:d immortality, he HE WILL RENDER e-

iviil render eternal life i ternal life :

8 But to them, ivJw, being of a 8 But to them ivho are

proud sceptical disposition, c/;jy;///£'rt- Cor<tentious, ^ and obey

gainst^ and obey not the truth concern- n^^t the truth, ^ but obey

ing God, and his will, made known unrighteousness, ^ anger

to them, hut obey unrighteousness from and wrath, ^ SHALL BE.
false principles and fc^/il inclinations,
anger and ivrath shall be rendered.

9. I speak of ail men without ex- 9 / SAY affliction and

ception : for, J say the severest punish- great distress SHALCOME

rr.cnt luiil be inflicted on every man luho upon every soul of man

Ver, T. Seek glory ^ honour^ and innnortnllty. Clary is the good
farr^e v;bich commonly attends virtuous actioBS ; but honour is the
jcspect paid to the viituous person himself, by thobe who have inter-
course with him.

Vc r. S. — 1. But to them ivho ere cov.tentious. According to Locke,
« £> i^i^sixs, the contentious iicho obey not the truth^ are the Jews who re-
fused to obey the gcipeh But as the apostle is speaking of the pu-
lushment of the vvicked Gentiles, as well as of the wicked Jews,
f^/&«a, ccnteniion^ must be a vice c"ommGn to both. Accoidingly/
t^i^emt, contentions, are mentioned among the works of the fesh, to
which wicked men in general are addicted, Gal. v. 20. AHid Sui-
das tells us, that ^^^^^d^ contention, is n'^iny-oyn^iXovuK-.a, contention by
ivords, by keen disputing. Wherefore the contentious are persons who
spread evil principles, and tmainlain thera by keen disputings. This
was the vice of msny of the heathens, who disputed themselves iuto
a disbelief of the plainest principles of morality, and argued even in
support of atheism. Agreeably to this ?.cco\xx\i oi the contentious,
the apostle rtpresents thera here as enemies of the truth, and as friends
f)f unrighteousness. '0/ il t^i^eion. Is the same form of expression with
ii xvofta, Rom, iv. 1-t.

2. V/ho obey not the truth. Locke contends, that truth in this
passage signifies the gospel, called by way of eminence, the truths
Gal. iii. 1. 1 Tirn. ii. 4. JBut as truth is here opposed to unrighte-
ousness, it must signify, not only the truths disccvertd by revelation;
but those likewise respecting religion and morality, which are dis-
coverable by the light of nature, and which, among the heathens,
wxre the only foundations cf a righteous conduct.

3. Unnghteonsness, in this passage, denotes all those impious false
principles which atheist^, infidels, and sceptics, propagate with a
■view to de-'troy the obligations of religion and morality, and to de-
fend their own vicious practices.

4. Anger, Bv/uog, end vorath, e^y?, shall be. vSee Eph. iv. 3i.
note, whtre the diifcrence betvsten Sv/xoi cind o-^yv) is exphiined,

Ver.

Chap. II.

ivho ivorketh. ^ evil, of the
Jew * first, and also of
the Greek.

10 But glory, honour,
and pe?ce * shall be
to every <?;/^ who worketh
good, first to the Jew,
and also to tlie Greek.

1 1 (Oy y#fg i^i -x^cifci-

fr«A5j^<« ^«g<si.) For there
is uo respect of persons
with God. ^

ROMANS.

jyract'ises evil ; upon the Jeiv firsts or
heaviest, because his sins are aggra-
vated by his superior advantages, and
also upon the Gentile^ because, being
taught his duty by the lij^ht of n^i-
ture, he is justly punishable.

10 On the other hand, I affirm,
til at eternal life shall be to every one
nvho practises gOjd ; first, or chiefly, to
the Jeiuy who, through his superior
advantages, hath made greater pro-
gress in virtue, and also to the Greek^
whose improvement hath been in
proportion to his advantages.

1 1 For there is no respect of persons
luiih God. A wicked Jew shall not
escape at the judgment, because he
is a son of Abraham -, neither shall
a wicked Gentile be spared, because
lie lived without revelation.

12 As mar.y, therefore, as have

\2 As manij (y««§, 93.)

Ver, 9. — ^1. Who worketh evil. In this and ihc follov.ing verse,
ive have the only description oi good and had men, which at the day
of judgment will he acknowledged. And in this description John
agrees with Paul, i epist. iii. 7. He that doth righteousness^ is righie-
ousy even as he is righteous.

%. Of the Jew first, and also ofi the Greek, In this and the fol-
lowing verse, the apostle, by using the most general expres-
sion possible, every sovl of man, and by-txvice introducing the
distribution of Jev^ and Greek, which, according to the ideas of the
Jev;s, comprehended all mankind, (see Rom. i. 16. note 3.) hss
left his reader no room to doubt, that he is discoursing of the judg-
nient of all :.atio!fs, of Heathens as well as of Jews avid Chnstians.
"j'herefore, not only what lie saith of the puni-Jxrients, but what he
siiih o^ the rewards to be distributed 'at that d^y, must be undcr-
slood of the lieathen?;. as well as of those who have enjojtd the be-
iiefit of revelry: ion.
■ Ver. 10. But glory, honour, (see ver. 7. note) and peace. Peace
added to glo-ry and honour, sigjiifies tlie uninterrupted possession of
•the happiness of heaven, called the peace of God. See Rom. i. 7. note
'4.

Ver. 11. Tor there is no respect of persons with God. Persons, ac-
cording to Bexa, arc men, as distinguished ^rom one another by their
external qualities, their country, kindred, sex, dignity, office, wealth
rind profession of religion. This declaration concerning God as
fudge, the apostle made, to shew the Jews their folly in expecting
favour at the judgment, because they had Abraham for their father,
and, were themstivcs nierjbers of God's church.

Vol. I. A a Ver.

186 ROMANS. Chap. II.

sinfied without revelation^ shall also therefore^ as have sinned

perish ivithcut being judged by reve- ivithoat law *, shall also

lation ; their punishment will be less perish ^ without BEING

on account of their want of reve- JUDGEB BT law ; and

lation. And as many as have sinned as many as have sinned

under revelation, shall be judged by («v, 175.) under law, ^

revelation ; their guilt being aggra- shall be judged by law,
vated by the advantages which they
enjoyed, they shall be punished in
proportion to their guilt.

Ver. 12. — \, As many therefore as have sinned without law. Since
none of mankind ever lived without the law of nature, ava^wj, without
law, in this clause, and £v v«^«, under law, in the following clause,
cannot be understood of that law. Neither can they be understood
of the law of Moses, as Locke fancies, seeing it is affirmed in the
subsequent clause, that as 7nany as have sinned under law, shall he
judged by law. For the Jews are not to be judged by the law of
Moses. 3ee ver. IS. note 2. In this context, va^«f, law, signifies
divine revelation in general. Thus the oracles of God, with which
the Jews were intrusted, Rom. iii. 2. have the name of h vof/,os, the
law, often given to them in scripture. For example, Psal. xix. 7.
John X. 34. xii. 34. xv. 25. Rom. ii. 17, 20. iii. 19, 21. 1 Cor. ix.
20. xiv. 21. 34. Gal. Iv. 21. in all which places, the law, signifies
the whole of the jdivine revelations, taken complexly as they stand re-
corded in the Jewish scriptures.

But when the Jewish scriptures are distinguished into parts, as
Luke xxiv. 44. Written in the laW of Moses, and in the Prophets^
and in the Psalms : the law, in that division, denotes the fve boohs
'of Moses only •, as it does likewise, Rom. iii. 21. Being witnessed
hy the law and the prophets. In this restricted sense, va/^of, general-
ly, though not always, has the article prefixed.

Farther, because the covenant with Abraham is one of the greatest
ot the ancient oracles of God, and is in substance the gospel-cove-
i:ant, it is called in some pa'^sagcs the law : as Rom. ii. 25, 26.
And the law of faith, Rora. iii, 27. See note 4. — In like manner,
the gospel is sometimes called the la%v, 1 Cor. vii. 3^?. James iv. 11. :
And the law of Christ, 1 Cor. ix. 21. * And the law of the Spirit
offfe in Christ fesus, Rom. viii. 2. : And the law of liberty, James
i. 25. — Lnw also signifies the law of nature, Rom. iii. 20. note 1,
Gal. ii. 16.: which law being written in men's hearts, they are
said on that account, to be a law to themselves, Rom. ii. 14. Lastly,
Law IS used in' a metaphorical sense for aiitf thing which hath the force
and strength of a law. Thus, law of sin ; law of the members ; law
■of death, Rom. vii. 21. 1 find this law to me inclining to do good,
that evil lies near me.

2. Shall also perish. Some understand this of the annihilation of
the heatliens, but without reason.

3. As many as have sinned under law, under revtlatidn, whether

the

Ghap. II. ROMANS. 187

13. For not the hear- 18. For not those luho have enjoined

ers of the law are just revelation^ are esteemed just in the
before God, * but the sight of God^ but those only ivho do
doers of the law shall be (ver. iO.) the things enjoined in reve-^
justified, lationy shall be justified at the judg-

ment.

the patriarchal, the Jewish, or the Christian, shall be judged by lauu.
Though x^/»a», to judge, sometimes signifies to condemn, the word
K^i^ntrnovTai, IS rightly translated in this passage, shall be judged, be-
cause the apostle's intention is to shew, that all who have enjoyed
the benefit of an external revelation, shall be more severely punish-
ed, if wicked, than the Gentiles who have not had that advantage :
an idea that is better conveyed by the expression, shall be judged,
than it would have been by the expression, shall be condemned. The
reason is, judgment implies an accurate consideration of all circuna-
stances, whether ot aggravation or of alleviation, and the passing
such a sentence as appt:ars to the judge equitable, upon due consi-
deration of the whole case.
^ Ver. 13. — 1. For not the hearers of the laiv are just before God.
In this the apostle condemned the folly of the Jews, who thought
themselves sure of eternal life, because God had favoured them v^ilh
a revelation of his will. See Whitby on this clause.

2. But the doers of the law shall be justified. As no person ever
was, or ever will be justified by the doing, either of the law of na-
ture, or of the law^ of Moses, the lavj, by the doing of which ths
Jews are to be justified at the judgment, must be that which is call-
ed, Rom. iii. 2-1. The law of faith: nar.iely, the gracious cove-
nant or law, which God established for all mankind imn^iediately af-
the fall, and by which he required, not perfect obedience as the means
of thtir justification, but the obedience of faith, bee Rom. iii. 27.
note 4f. Rom. vii. lUustr. This covenant or law, was made known
to the Jexvs in the covenant with Abraham, and afterwards to all
men by the preaching of the gospel.

Shall be justified %iKa.iea^r.ffov-r<x.i. See IDustr. Here the word, justi-
fiei] occurs for the first time in the epistle to the Romans. And
being introduced in the account given of the general judgment, that,
circumstrince sug-^ests two th^ng^. Ylrst^ That the \soxqs justify and
justfcation are forensic terms, denoting the act of a judge, vvho,
after a fair legal trial, declares, one innocent who ivas accused at his
bar, either of having neglected some duty, or of having committed
some crime. This forensic sense of the word justifyi, was very fa-
miliar to the Jews, being the sense which it hath in the precept con-
cerning the Israelitlsh judges, Deut. xxv. 1. Theij shall justify the
righteous, and condemn the wicked,-— ^xow xvii. 13. He that justifi-
eth the wicked, and he that condemn eth the just, even thsif both are a-
bomination to the Lord. — -The second thing suggested by the apostle's
mentioning the vcoxd^ justify , for the first time in his account of the
judgment, is, That as often as he discourses in this epistle, of the
juslificati^m of sinners^ he hath in his eye the inquiry which Cbr!^t.

138 ' ROiMANS. Chap. U,

1-i JV/i^nf there/Gre, the Gentiles ^ 11? [When therefore

ivho luive net revelation^ doy hij the the Gentiles, 'voho have

guidance of their reason and conscicncey not a law, do by nature

the things enjoined hu revelation ^ these (Eph. ii. 3. note 2.^ the

jerscnsy though theij have no external things oj the I a-Wy ' these

revelation to direct them, furnish jiersons^ though they have

n revelation to thtniselves, by obey- net a laiu, are a law to

ing, which they may be justified themselves :
through Christ, equally with the
Jews.

will miike into their conduct, and the sentence of acquittal which,
as judge, he will then pronounce on believers, whereby they will
both he freed from punishment, and entitled to reward. In this
forensic sense, cur Lord himself used the word justify, Mat. xii.
36. Every idle ivcrd thai fflen shall speak, they shall give account
thereof in the day of judgmeut. 37. For by thy ivords thou shah be
justifcd, and by thy words thou shall be condemned, — ActR xiii! 38,
?i9. The forgiveness of sins \% Xtxmtd justjfcatwn. And' Rom. viii."^
justification is represented as putting an end \.o accusation. 33. Who*
iluill bring an accusation c gainst God''s ehci? It is God that justfcth.

Such being the use of the \KOvd justify in scripture, it is evident,
that when the aposrle speaks of ht'mgjustfedly deeds, or iccris of lavo,
Rom. iii. 20. Gal. ii. !6. he XQt?LX\s, justified according to the tenor of
Inw^ by performing all the deeds or works enjoined by 'law, without
the least failure j consequently, he speaks of a meritorious justifi.cation,
obtained by the sentence of a judge, deckiring, after enquiry, that
the judged peison hath performed all th^^t was required of him, so
that he is not <pnly freed from puuisliment, but entitled to the pro-,
inised reward, and may ctjmplaiu of iiijustice, if these are denied hirn.
On the other hand, \\\\qx\ justification by faith \s mentioned, in oppo-
sition to justification by deeds of law, the apostle means a gratuhous
justifica'iion, founded, not on the accused person's irinccence or righte-
ousness, but proceeding merely fiora the Inercy of his judge, who is
pleased, out of pure favour, to accept of his faith in the place of
righteousness, and to reward it as if it were righteousness ; and all for
the sake of Christ. .

This distinction betvi-een ineritorious and gratuitous justification, de-
serves notice, not only on account of the light which it throws on the
apostle's reasonings concerning justification, but because it reconciles
his doctrine on that head, with the doctrine of the apostle James.
The justification which Paul declares to be unattainable by works of
law, is a meritorious justification ; but the justification which James
tells us is to be attained, }wt by faith onlif, but by works also, is a gra-
tuitous justification, to which both faith and works are necessary.
See Rom. iii. 2B. note 2.

Ver. 14. IVhen therefore the Gentiles volio have not a law. Many
are of opinion, that the Gentiles mentioned in the preceding part of
this chapter, who are ;o be re'.vr.rded with eternal life, are the Gen-
tiles

Chap. IL ROMANS. 185

15 Who shew plainly 15 Thsse sheiv plainly y that the
the work of the law distinction between virtue and vice^
written on their hearts, * inculcated in revelation^ is ivriften, not
their conscience bearing on tables of stone, but on their
witness, and also their hearts ; their conscie?i€e hectring ivitnesi
reasonings between oTie a- thereto ^ as also their debates ivith one
ttotheryivhen they accuse y or another; in <ivhick they either ac-
else excuse EACH OTHER, ci/se one another of evil actions, or

else defend each other wlien so ac-
cused.

16 In the day, * when 16 What I have said concerning
God wilJ judge the hidden God's rendering to every one ae-

iiles who embrace the gospel. But this verse shews, that the apostle
is speaking of such Gentiles as have not a revealed law j and the
things said here concerning them, plainly imply, (though the a-
postle halli not directly expressed it) that they may be saved by
performing the lav/ which they furnish to themselves. All the
iuicient Greek commentators interpreted this passage of the Gen-
tiles who had not a revealed law, as Whitby hath shev/n. But both
iie and they were raistaksn, in thinking the rewsfd of the piou*
heathens will be of a different nature from the reward of those who
have enjoyed revelation. For the whole strain of the apostle's rea-
soning, in this and the following chapter, is to shew, thjt Go-i
bath established one method of justification for all men, and will
follow one rule in rewarding and punishing them. So Pet°r als<i
taught Cornelius.

Ver. 15. IV/io shcvj plalnJij the work of the law vjrilten on their
hearts. As the iazv m this context signifies divine revelation^ (Sejs
ver. 1:1:!. note 1.) the zvork of the law must be the discovery of men's
duly, which revelation makes by its precepts. The same disco'v^ery
is in part made by men's naturcd reason and conscience, on which
account it is said to be written on their heart. The reality of such
a natural revelation made to the heathen, Taylor observes, the apostle
hath proved by three arguments : 1. By the pious* and virtuous ac-
tions which many of the heathens performed : 2. By the natural o-
peration of their consciences :' S. By their reasonings with one ano-
ther, in which they either accused or excused one another. For iu
these accusations and defences, they must have appealed to some law
or rule. Thus, in the compass of tvvo verses, the apostle hath ex-
plained what the light of nature is^ and demonstrated that there is
«uch a light existing. It is a revelation from God^ written on the
heart or mind of man j consequently is a revelation common to all
nations •, and so far as it goes, it agrees with the things written m
the external revelation, which God hath made to some nations : for
the mind of man, as made bv God, harmonizes with the mind cf
God.

Ver. 16, This verse must be constrt!cd yalh ver. 12. : f;.r ver. 13,
i4, 15. are a parenxhesif.

Ver.

190 ROMANS. Chap. IL

cording to his works, and concern- things of men, by Jesus
ing the judgment of those who Christ, according to my
have sinned, whether under law, gospel.
or without law, will happen in the
day when God will judge the in-
ivard dispoMtions of men hy Jesus
Christy according to the gospel which I
preach,

17 What improvement have ye IT Behold, (£Toy«^«^>})
Jews made of revelation? Behold^ thou ZTtsirna-medz] ewy^
thou hast the honourable appellation of and restest in the law,
a Jew, and restest in the law as and boastest in God 5

a complete rule of Auiy , ajid boasts
est in Gad as the object of thy wor-
ship.

1 8 And knowest what God requires, 1 8 And knowest his
and approve st the things that are ex- will, and approvest the
celknty being instructed by the law things that are excellent^ ^

Ver. 17. Behold thou art sirnamed a "Jeiv. After the returning of
the Israelites from the Babylonish captivity, they were all called
'Judcei, Jews, because Judah was the principal, and almost the only
tribe then existing, and because to that tribe the others joined them-
selves. And as the Jews differed from all nations in point of reli-
gion, the name Jew and Israelite at length signified the profession of
a religion. When therefore it is said, Behold thou art sir?w?ned a Jew,
the meaning is, thou art a worshipper of the true God, and enjoyest
the benefit of a revelation of his will. In this and the following
verses, if I mistake not, the apostle addressed the men of rank and
learning among the Jews. It is no objection to that supposition,
that probably there were no doctors of the law, nor Jewish scribes
and priests at Rome, when this letter was written : for as the a-
postle was reasoning against the whole body of the nation, his
ar<^ument required that he should address the teachers of every de-
nomination, to whom the things written in this and the following
verses best agree. Besides, as he had addressed the heathen legisla-
tors, philosophers, and priests, in the first chapter, for the purpose of
shewing them the bad improvement they had made of the know-
ledge they derived from the works of creation, it was natural for hira
in this, to address the Jewish scribes, priests, and doctors, to shew
them how little they had profited by the knowledge which they had
derived from revelation. Of the Jewish common people, the apostle
speaks, Rom. iii. 20. where he proves, that they also were extremely
vicious.

Ver. 18. — 1. And approvest the things that are excellent. The oxi-
ginal words, ^5v,,^^f,j ^« ^rgay^is, maybe transjlated, and tnjest the
things that differ,

Ver.

Chap. II. ^ ROMANS. 19)

being instructed (€jc, 161.) which is a revelation from God, and

ly the law, * a much surer rulejthan philosophy,

19 And hoastest ' that 19 A7id Uastest^ that thou thjsdf
thou thyself art a guide art a guide in matters of religion iQ
of the blind, * a light of the Gentiles, who, notwithstanding
them who are in dark- their philosophy, are blinds and a
ness, light to all luho are in the darkness of

heathenism ;

20 An instructor of 20 A reprover of tlu foolish^ a
the foolish, a teacher of teacher cf persons as destitute of
babes, having the image ^ spiritual ideas as habes ; these title*
of knowledge and of thou assumest, ^^^^w/^ ///(?;/ //^///jyi/j-/
truth in the law. representation of religious knowledge

and truth in the scriptures.

21 Thou then who 21 Is thy behaviour suitable to
teachest anether, teach- those high pretensions ? Thou then
est thou not thyself ? who teachest the Gentiles, Why teachest
Thou who preachest, do thou not thyself? Thou who preachest
not steal, dost thou steal ? * to them, do not steal. Dost thou steal /

22 Thou (d Agy«y, 55.) 22 Tliou enlightened Jewish doc-

2. Being, xuTr,x^[Ji.t\>9s «», instructed hij the law. Beza thinks the
propriety of the Greek word mi^ht be retained in the translation,
thus, Being instructed from thy childhood out of the law.

Ver. 19. — 1. And boastest. As the Greek noun rri-arei^nffn, signi-
fies boasting, 2 Cor. iii. 4. tlie verb in this passage may be translated
hoastest.

That thou thyself art a guide ci the blind, &.c. The Jewish doctor'?,
in contempt of the Gentiles, always spake of them as persons M'ho
were blind, and in darkness, mid foolish, and babes ^ and boasted of
themselves as guides,, to whose direction the Gentiles, in matters of
religion, ought implicitly to submit. This boasting of the Jews, the
apostle introduced here, to shew that tbeir sins were greatly aggra*
vated by the revelation of which they boasted.

Ver. 20. Having the image of know/edge and of truth in the iaiv.
This could not be said v;itb propriety of the law of Moses : but it is
true of the whole body of the divine revelations contained in the
Jewish scriptures. The original vvord y.o^uan, according to Bos,
signifies the sketch or outlines of a thing ', its form. But as the
Jews are said to have thisj^^;7;2 in the law, I rather think St Paul
compares the law to a looking-glass, which gives exact images of
things ; as the apostle James likewise does, ciiap. i. 25.

Ver. 21. Thou wlio preachest^ do not steal. Dost thou steal ? This
and what follows, is mentioned to shew, that the knowledge which
the scribes and doctors pretended to derive from the law,' had had no
manner of influence on their temper and manners-, so that their boast-
ing in the law, and their claim to be the teachers of the Gentiles,
were verv httle to be regarded bv the Gentile;s.

Ver.

m

ROMANS,

tor, who satjest to the Gennles, Bo
not commit adultery^ Dast thou commit
adultery ? T'riou who abhorrest idolsy
Dost thgu rob temples ot the tithes
destined for the support of the wor-
sliip of God ? as if impiety were
criminal in heathens, but pardonable
in thee.

23 Thou luho boasteth of revelation y
Dost thottf hy breaking the precepts of
revelation dishonour God who bestow-
ed it on thee ? (See ver, 4.)

24 I do not charge you Jews
with these crimes rashly: For as it
ivas written to your fathers, so I
write to you, the name of God is evil
jpokeri of among the Gentiles^ through
ipur wichdriess^ who ca]l yourselves
his people.

25 Whilst ye conthiue wicked, it
is foolish to expect salvation, be-
cause ye are circumcised j for m-
cmncisioriy indited, as the sign of God's
covenant, will pr^it thee, if thou
keepesi the laWf of faith enjoined in
the covenant •, hut if thou be a tram- ■■
gressor of thai law, thou art in the con-
dition of a wicked Gentile,

$6 jind if a henihen^ instructed by
right reason, and by the grace of
Co^i perform the precepts of the law
cf filthy U'lll not God treat him as a

Chap. II.

who commandesty Do not
commit adultery, Dost
thou commit adukery ?
Thou who abhorrest i-

dols, («'-s^offyA«5 ;) doSt

thou rob temples P ^

23 Thou who boa St est
in the law, by the break-
ing of the law, disho-
nourcst thou God ?

24- For, as it was writ-
ten,y (Isa. iii. 5. Ezek.
xxxvi. 20.) The name
of God is evil ipohn
of among the Gentdes,
through you.

238. 94.) Now circum'-
clsion indeed profiteth, if
thou praciise law ,• * but
if thou be a transgressor
of law ^ thy circun:cL»ion
hath become uncircumci-
sion,

26 (Euy HP, 262.) Jnd
if the uncircumcision

keep (^rac ^ixaiA't^dlec^ the

precepts * of the law^

Ver. 22. Dost thou roh temples f The Jews, who defrauded the
Levitts of their tithes, are said, Mai, iii. S. To rob God,

Ver. 25. Circumcision indeed prof teth^ f thou practise law. ¥.avv!iy,t9
tr^rn. Here, as in many other passages, ihe apostle speaks to ihe
thoughts of his Jewish readers. . '1 hey fancied that cin umcision, bv
shewing that they were descended from Abiaham, ar.d were mem-
bers of God's covenant.^ would insute their salvaiioD, though {]u y
were ever so wicked. But the aposlle told them, their circumcisiow
would avail thera only, if they practised law j tliat is, performed the
things retjuiied in the covenant with Abraham j (see x'^er. 12. rote
1.:) in which case, as the seal of that covenant, it would give them
assurance of salvation. But, if ihey did not perform the prccerts of
that covenant, their circumcision would be of no use to them.

Ver. 26. Keep, ra %iKRiu;u(t.rte, the precepts of the laiv, For this trsj^-
slation, see Rom. i, 32. note 1. The law^h^x^y asid in the follotving ,

vei'.-.e,.

€hap. It ROMANS. 193

luiil not his uncircumci- person circumcised^ by bestowing on

sion be counted for cir- him justification, the blessing pro-

cumcision ? mised to Abraham's seed ?

27 And luill not the 27 And ivill net every uncircum--

uncircumcision, 'which by cised Gentile^ luhoy under the direction

nature ^ fulfilkih the of reason and conscience^ without re-

/<.7zy, * judge thee ^/ra«j-- velation, practises the faith and ober

gressor of law, THOUGH dience enjoined in the covenant with

A J£ IV [from ver. 28.) AhicsLhzmy condemn thee as a transgres-

by the hieral circumci- sor of that covenant, though a Jew by

sion ? (see ver. 29.) the circumciiioti ivhich is accordi^ig to

the letter of Moses' precept ?

verse, cannot be the law of Moses, because the uncircuincised Gen-
tiles could not hcep the precepts of that law : they were utterly ig-
norant of them, and never could, by any exercise of reat^on, find out,
either that they were agreeable God, or that he required them of
the Gentiles. Most commentators are of opinion, that the moral
precepts of the law of Moses are here meant, which the Gentiles
might know by the light of nature. But as neither they nor the
Jews could keep these precepts, in the manner the law required, so as
to merit life by them, it is more reasonable to think, ihe law here
spoken of, whose precepts the Gentiles are supposed to keep, is the
law of Jaith, (See Rom. ih 13. note 2.) the precepts of which the
Gentiles may both know and keep. For the light of natural reason
dictates its two great precepts, namely, that men should helienje in
God, and obey him from love. Farther, the precepts of this law are
very properly expressed by words which literally signify righteous-
riesses of the law ; because they who keep them are accounted righte-
ous in the sight of God j that is, are treated by God as righteous per-
sons for the sake of Christ.

Ver. 27.— 1. The uficircufficision which by iiatiire fulfilUth the law'-
The words, by nature, are added by the apostle, to shew, that he is'
speaking of persons without revelation, and not of the converted Gen-
tiles, nor of those who w^ere to bd converted.

2. Fulflleth the law, namely, of faith. See ver. 26. note. For
though the Gentiles were ignorant of the covenant that was made
at the fall, and of its promises, they might both know and perform
its requisitions, ver. 6. Accordingly, many of the Gentiles believ-
ed in the true God, and obeyed him from a principle of faith and
love.

. 3. Judge thee a trat:s§ressor ef the law, though a Jew, ^^a y^KfiiActree
xKi rt^trs/xm* bif the letter And circumcision, (Ess. iv. 13.) by the literal
circumcision' The Words though a Jew, arc rightly supplied in this^
verse from the following ', because the comm.on translation, who by
the letter and circumcision dost transgress the law, is not sense. See
General Preface. The judgment which the Gentiles v/ho fulfil the
law, are here said to pass on the wicked Jews, is the same with that
which the Jews are said, ver. 1. to pass on the wicked Gentiles^

Vol, L B b" r.amelj,

19^ ROMANS. Chap. II.

28 Fof he is 7iot a son of Abraham^ 28 For he is not a
and an heir of the promises, nvho is Jew, * %vho is ONE out-
one by natural descent ofily ; neithir is wardly, neither is cir-
true circumcision that which is outward cumcision, that which
in the fie sh : is outward in the flesh :

29 But he is a Jew who is one in 29 Bui he is a Jew
the temper cf his mind; and circitm- «rL>>^cij'£/;7«? inwardly, ^ and
cision is that of the hearty by cutting circumcision is of the
off evil desires, according to the spirit, heart, * in the spirit, not
not according to the letter of the law. in the letter ^ OF THE
Of such a real Jew, the praise will not LAW. (», 67.) Of this
he from the Jews, who will disown tnan the praise is not
him if he is uncircumcised, but it from m^n yh\kt f r om Godi^
will come from God, who, knowing

his heart, wiil acknowledge him as
one of Abraham's spiritual seed.

namely, that they are worlhij of death. But they pass this judgment
on the jevvs uiih much more reason than the Jews pass it on them ;
because whilst they condemned the Gentiles, they expected to be
saved themselves, though guilty of the very same crimes.

Ver. 28. Tor he is not a Jeiv. In this most beautiful passage, a
Jew does not, as in ver. 17. signify a professor of the Jewish religion,
or a member of God's ancient visible church, but one who is a son of
Abralicm, by possessing faith and holiness, like that for which Abra-
ham was constituted the father of all believers. In this sense, the
pious Gentiles, though uncircumcised, and members of no visible
church, were really j'eivs, or sons cf Abraham, and members of the
covenant which God made wMth him, and entitled to all its blessings,
by virtue of the circumcision of their heart. It is of such as these,
that Christ speaks in his epistle to the church of Smyrna : Rev. ii. 9.
I know the Uaspbennj of them who say they are Jews, and are not, but
are the synagogue of Satan.

Ver. 29. — 1. But he is a Jew who is one inwardly. He is a son
of Abraham, a member of God's invisible catholic church, and en-
titled to the blessings of the covenant, who inwardly possesses the
temper and disposition of Abraham, and who imitates him in his
faith aiid obedience.

2. And circumcision is of the heart. The circumcision which ren-
ders men the sons cf Abraham, and the people of God, is a circumci-
sion of the keart, made by cutting cfi, or mortifying its lusts. 1'hat
this is the true circumcision, or the thing meant by that rite, is evi-
dent from v;hat Moses said to the Jews. Dent, x, l(j. Circumcise
therefore the fcreshin of your hearts, and be no more stiff necked.

3. In the spirit, not in the letter. Tke apostle, by distinguishing
"between the spirit and the letter cf the law of Moses, intimates that
the rites enjoined in that law were tv , leal, and had a spiritual or
aioral meaning, as Moses also expressly declared to the Jews, Deut.

Chap, m— View. ROMANS, 195

XXX. 6, Levit. xxvi. 41. The prophet Jeremiah likeuise represents
circumcision, as erablematical, chap. iv. 4. Consequently ail the o-
ther rites of the law were so likewise.

CHAP. III.

View and Ilhtstratio?i of the Subjects handled in this Chapter,

npHE foregoing reasonings being contrary to the prejudices
-^ of the Jews, one of that nation is here introduscd ob-
jecting, If our being the chihiren of Abraham, members of the
church of God, and heirs of the promises, will procure us no
favour at the judgment, and if the want of these privileges will
not preclude the heathens from salvation, what is the pre-emi-
nence of a Jev/ above a Gentile, and what is the advantage of
our being made the visible church of God ? ver. 1, — I'he a-
postle replied, That the Jews, as a nation, enjoyed great ad-
vantages by being the church of God ; To them were commit-
ted the oracles of God, the law of Moses, and the writings of
the prophets, in which the coming of the seed of Abraham,
who was to bless all nations, is foretold, ver. 2. — But says the
Jew, What good have we derived from these oracles, if the
greatest part of us have not believed on him whom you alhrm
to be the seed of Abraham ? Will not our unbelief, as you have
often told us (See View prefixed to chap, xi.) occasion our re-
jection, and thereby destroy the faithfulness of God, who pro-
mised to Abraham, to be a God to him and to his seed in their
generations ? ver. 3. — This consequence the apostle denied.
Because, although all the natural seed of Abraham were reject-
ed for unbelief, the faithfuhiess of God would not be destroy-
ed thereby, but rather established, as the casting of Abraham's
seed out of the covenant for unbelief and disobedience, was
tacitly threatened in the covenant itself, ver. 4. — But replied
the Jew, If our unrighteousness, in not believing on Jesus, es-
tablisheth the faithfulness of God, by occasioning our Josinj^
the privileges of the covenant, Is not God unrighteous in de-
stroying us also as a nation, for the sin of not believing in Jesus ?
ver. 5. — By no means, answered the apostle; for if no siri could
be righteously punished, which is attended with good conse-
quences, Hoiv shall God judge the ivorld ? Hov/ shall he render
to every man according to his works ? ver. 6. — This answer
not convincing the Jew, he urged his objection in a stronger
form, as follows : If the truth of God^ in executing his threaten-
ings on us as a nation, hath abounded to his glory through our lie.
Why are we punished as sinners individually, for what hath

- contributed

19.6 KOMANS. View.— Chap. IIL

contributed so exceedingly to God*s glory, that it can scarcely
be called a sin ? To this objection the apostle adds, Why not
say also, what we apostles are slanderously reported to prac-
tise, and even to order, Let us do evil, that go'^d may come P This
pernicious doctrine the apostle reprobated with abhorrence, by
declaring, that the condemnation of those who hold it is most
just, ver. 8. which is all he now thought fit to say on the sub-
ject; intending to confute both the objection and the slander
more fully afterwards, chap. vi. vii. viii.

Because the apostle had affirmed, ver. 2. that the pre-emi-
nence of the Jev/s above the Gentiles, consisted in the advan-
tages which they derived from the oracles of God, for improv-
ing themselves in knowledge and virtue, the Jew asks, Do you
acknowledge that we excel the Gentiles in worthiness of cha-
racter, and that, on account thereof, we are entitled to be jus-
tified by the law ? Not at all, says the apostle *, for we have
formerly, chap. i. and ii. proved Jews and Gentiles, that is,
the scribes, Pharisees, and hwyers among the Jews, and the
statesmen, philosophers, and common people of the Gentiles,
to be ail under sin, and obHged to seek justification by faith,
ver. 9. — And with respect to the common people of the Jews,
I will shew' you by passages from your own scriptures, that
the generality of them have always been exceedingly corrupt,
notwithstanding the advantages which they derived from the
oracles of God, ver. 12 — 18. — Wherefore, Jews and Gentiles
being sinners, every m.outh of man, pretending to justification,
as due on account of works, is effectually stopped, both by the
law of nature and by the law of Moses, and all the world stands
condemned by both, as liable to punishment from God, ver.
'19. — The apostle having thus, step by step, led his readers to
the great conclusion which he meant to establish, he produces
it as the result of all his reasonings hitherto : " Yv^herefore, by
works of law ; there shall no flesh be justified in his sight : be-
cause through law is the knowledge of sin," ver. 20. : — That
is, neither Jew nor Gentile can be justified meritoriously by
works of law, because law requiring perfect obedience,
under the penalty of deatli, its only operation is to make
pinners sensible that tb.ey are liable to condemnation, with-
out giving them the kast hope of mercy: so that any ex-
pectation of eternal life which sinners can entertain, must be
founded upon a method of justification diiferent from that of
law.

' This being the proper place for it, the apostle Introduces his
account of the gospel-methcd of justification, as follows: Be-
cause both the law of nature, and the law of Moses, hath
made perfect obedience necessary to justification, and because
^0 man is able to give such an obedience, a righteousness ivith-

out

Chap. IIL— View. ROMANS. 197

out lawy that is, a different righteousness from perfect obedi-
ence to any law whatever, is miu discGvered in the gospel, to be
■what God requires in order to salvation. And to reconcile the
Jews to that kind of righteousness, the apostle told them, (de-
ferring the proof of his assertion till afterwards, ch. iv. 1 — 8.)
<* that it is testified by the law and the prophets," ver. 2i. —
Even the righteousness which God hath appointed from the
beginning, as the righteousness of sinners ; a righteousness
which is through the faith enjoined by Jesus Christ, and which,
from mere favour, ** will be counted to ail, and rewarded upon
all who believe ;" for with God there is no distinction of per-
sons, in his method of justifying mankind, ver. 22. — '« Be-
cause all have sinned, aiid come short of the praise of God,''
ver. 23.

Many of the Jews, however, continued utterly averse to the
new dispensation : Firsts Because its doctrine of justincaticii
by faith rendered the Levitical sacrifices, v/hich they believed
to be real atonements, altogether useless ; and, SecondlT/, be-
cause they fancied that no sacrifice for sin was appointed un-
der the gospel — This latter mistake the apostle corrected, by-
informing them, tiiat justification is a free gift from God, be-
stowed on siimers through the redemption that is by Christ
Jesi-s -, that is, through the atonement which he hath made for
sin by the sacrifice of himself: ver. 24. — And that, on account
of his having oiYered a sacrifice so meritorious, God hath set
him forth ^s a mercij-seat, seated on which, consistently with
his justice, he forbears to punish sinners immediately, and
grants them space to believe and repent, that he may pardon
both them who h:ive believed and repented before the cominp-
of Christ, ver. 25.— and <;hem who shall believe and repent

after his coming, even to the end of the world, ver. 26

Where then is boasii?ig? the boasting of the Gentile philosophers,
^nd of the Jewish scribes, who being puffed up with pride, the
one on account of their intellectual attainments, and the other
on account of their zeal in performing the rites of Moses,
fancy themselves entitled to eternal life. To this question the
apostle replies, // is excluded: not however by hiv^ which
only justifies men meritoriously through a perfect obedience
t§) its precepts; but hy the laiu of faith ^ the gospel, which
justifies sinners gratuitously through faith, ver. 27. and there-
by utterly beats down the pride both of the jews and the Gen-
tiles.

Having thus explained the gospel-method of justification,
and shewn that it is founded, not on the merit of men's works,
bat in the mercy of God, and in the atonement made for sin
by the death of Christ, the apostle produces his second great
conclusion : « We conclude then, that by faith man is j'usti-

fied

19S ROMANS. View.— Chap. III.

fied without works of law," ver. 28. And truly, unless this,
with the arguments which support it, had been added, the for-
mer conclusion, ver. 20. *» By works of law, there shall no
flesh be justified in his sight," would have answered no pur-
pose, but to terrify sinners. — Farther, to wean the Jews effec-
tually from the legal method of justification by sacrifices, ivash'
hi^s, and mealSy on which they doated, the apostk observed,
that Jews and Gentiles being ail under the government of
the same God, who is equally related to ail, as their Creator
and Judge, ver. 29. — there cannot be one way of justification
appointed for the Jews, and another for the Gentiles ; but all
are to be justified in one method, namely, by faith, ver. 30.—
To conclude, Because the unbelieving Jews ar.d Gentile» af-
firmed. That in teaching a gratuitous justification by faith,
without v/orks of law, the apostle made law useless, -he told
them, this doctrine does not make law useless, but rather es-
tablishes it as absolutely necessary, ver. 3!. However, the proof
of his assertion being a matter of great importance, the apostle
deferred it till afterwards, that he might propose it at large,
chap. vii.

Commentary. New Translation.

CHAP. III. 1. If our privileges CHAP. III. 1 Jeiv,

will procure us no favour at the W/iat then IS the pre-

judgment, and if the want of these eminence of the Jew ^, (-/j,

privileges will be no disadvantage to 195.) and what the ad"

the Gentiles, What is the pre- eminence vantage i?/ circumcision ? *
of the Jeiv above the Gentile ? and
njohat is the advantage cf circumcision ?

2 It is great in everi) respect: hut 2 ApoSTLE. Much

chiejlij^ indeed^ because the Jews ivere in everij respect : ' hut

intrusted iviih the oracles of God : es- chiefly, indeed^ hecause

pecially that concernmg the blessing they ivere intrusted ivit/i

of the nations in Abraham's seed. the oracles of God. *

Ver. 1. I47iat then is tne pre-eminence of the Jew ^ and what, is'c.
There are two questions proposed here, 1. VVhac is the pre-eminence
of the Jew above the Gentile ? 2. What is the advantage of circum-
cision, and of the other ritual services which are enjoined in the
law ? To the first of these questions the apostle answers in this
chapter, and to the second in chap. iv. beginning at ver. II. "See
that verse, note 1.

Ver. 2. — 1. Much in every respect. The respects in which the
Jev.'S were superior to the Gentiits, are enumerated Rom. ix. 4, 5.
and explained in the notes on that passage.

2. But chief y indeed, because they were entrusted with the oracles
•f God. The Greeks used the word x#j';«, oracles, to denote the

responses

Chap. III. ROMANS. 1B9

3 JeiT. (t« -/csg, 98.) 3 ^«/ isjliat benefit have we re-

But what if {rmq, 54.) ceived from the oracles of God, if

some have not believed ? the greatest part of us have not believed

(^M, 24?7.) Willmt their on him v^Iiom ye call the seed, and

unbelief ' (xjsTJtgyHrf^, are to be cast off? Will not their mi-

chap. iii. 31. note l.) belief destroy the faithfdness of God^
destroij the faithfulness ef who promised to be a God to Abra-

Ged. ham's seed in their generations ?

responses which their deities, or rather their priests, made to those
who consulted them j eipecially if they were delivered ia prose^
For, as Beza observes, they gave a different name, xi'^^M-*'* to such
responses as were uttered In verse. Here oracles denote the whole
of the divine revelations, and among the rest the law of Moses ^ which
^i^'^hen C2\h Koyia^uvTH, livifig oracles. Acts vii. 18. because Gcd
spake that law in person. All the revelations of God to mankind,
from the beginning of the world to his own times, Moses, by the
inspiration of God, committed to writing ',. and what farther revela-
tions God was pleased to make to mankind, during the subsistence
of the Jewish church, be made by the 'Jewish prophets, who record-
ed them in books ; and the whole was intrusted to the Jews, to be
kept for their own benefit, tfid for the benefit of the world. Now
this being the chief of all their advantages as Tews, it alone is men-
tioned by the apostle. In like manner, the Psalmist hath mention-
ed the word of God as the distinguisliing privilege of the Israelites,
Psal. cxlvli. 19. He hath shewed his word unto Jacob, and his sta-
tutes and judgments unto Israel. 20. He hath not dealt so with any
nation. The benefits which the Jews derived from the oracles ot
God, the apostle had no occasion to explain here, because they were
all introduced in the boasting of the Jew^, descrsi^ed chap, ,ii. 17—
23.

Ver. 3. M;j » a^r/r/a, Will not their unbelief destroij the fi ill fulness
ef God ? Ihe common translation, Shall their unbelief destroy, &.c.
implies that the faithfulness of God will not be destroyed by the
unbelief of the Jews, which no doubt is true *, but it is contrary to
the intentivon of the objector, who means that it would be destroyed
by their unbelief. The same reasoning applies to ver. 5. j whereas
if Un, in these verses, is translated, as I have done, Will not, the rea-
soning, in both places, will be conclusive. Beza has translated
M^T/, without the negative particle, Matt, xii, 23. Nonne P Is not this
the Christ ? John xviil. 17. Unn j Nonne et tu / Art not thou also one
tf this man''s disciples ^ Our translators likewise have translated mr.rs
in the same manner, John iv. 29. Is not this the Christ ? And John
?{viii. 25. M!>j KKt a-j ; Art thou not also one cf his disciples .^ In ver. 8.
of this chapter, lu without ou is used as a nepalive interrogation.
So also 1 Cor. vi. 3, hUnyi pnunxa ; Why not then things ptrtaiiiing t&
Ms life ?'

In the covenant with Abraham, God having promised (Gen.
xvli. £.) to ^ive to him and to his seed, the land ©f Canaan for an

ever-

20t> ROMANS; Chap. Ilf;

4- Bj/ no means : the faithfulness 4 APOSTLE. By ne

of God will not be destroyed by the means : but let God be

rejection of the Jews. But let God true, ' (ciy 100.) t/wugh

he acknowledged true to his cove- every man BE aXmx \ ^ ^^

iiant, although every Jezu be a liar, in it is written, (Ps. li. 4.)

affirming that Jesus is not the pro- That thou w^^'f/i^ be jus-

xnised seed, and be rejected on that tified in thy (Adyaij, 60.)

account : for, as it is luritten, in all threatenings, and mayest

cases God luill be justified in his o\ ex come when thou judg-

threatenings, and ivill appear just as est.
often as he punishes,

everlasting possession, and to be their God, the Jews affirmedytbat if
they were cast off from being his people, and driven out of Canaan
for not believing en Jesus, the oracles of God, instead of being an
advantage, would be a disadvantage to them, and the faithfulness of
God, in perfoiming his promises, would be destroyed. It seems the
jipostles, in their discourses to the Jews, had told them, that for cru-
cifying Jesus, they were to be punished in that manner. See chap.
xi. Illustration.

Ver. 4.— 1. But let God be true ; let God be acknowledged true
to his covenant, though every Jew disbelieves, and is cast off on that
account. To understand this^ w^e must recollect, that the perfor-
mance of the pronoises to the natural seed of Abraham, is, in the o-
riginal covenant, tacitly made to depend on their faith and obedience.
Gen. xviii. 19. and that it is explicitly made to depend on that con-
dition in the renewal of the covenant, Deut. xxviii. 1 — 14. Besides,
on that occasion, God expressly threatened to expel the natural seed
from Canaan, and scatter them among the heathens, if they became
unbelieving and disobedient. Lev. xxvi, 33. Deut. xxviii. 64. The
rejection, therefc*e, and expulsion of the Jews from Canaan, for
^their unbelief, being a fulfilling of the threatenings of the covenant,'
established the faithfulness^ of God, irystead of destroying it.

2. TJwugJi every man be a liar. The apostle calls the unbelieving
Jews liars, not only because in Scripture wicked m.en are called
liars, Psal. cxvi. 11. but because they who refused to believe on Je-
sus, thcTeby affirmed that he was an impostor, which was the great-
est falsehood.

3. That thou maijest he justified in thj threatenings, and mayest over-
€ome vohen tlwu jiidgest. This is the proper translation of the origi-
nal phrase, ti to* x^iv:f!^xi r:, and is agreeable td Psal. li. 4. whence the
quotation is made. God's tlireatem'ngs. In which David justified
God, or acknowledged him to be just, are those which Nathan, by
God's order, spake to him in reproof of his crimes of adultery and
Siurder, 2 Sam. xii. 9 — 12. And with respect to Godh judging ox
punishing David, it happened when God executed on David's pos-
terity, the things which he denounced against them by Nathan. In
thus punishing him, David thought God clear, or just, and acknow-
ledged him to be so, by meekly receiving his punishment. On this
•ccasion, the apostle quoted David's confession, that God's punish-

CHAP.m. ROMANS. 201

5 Jew. But if our 5 But if our unrighteousness ^ in
unrighteousness ^j-/^^//V/z- rejecting and cruci^>ing Jesus, [<rvn<r-
elh the righteousness of vi<ri •, see 2 Cor. vi. 4. vii. 11. Gal.
God, what shall we say } ii. 18.) establisheth the faithfulness of
(,tt)), see note on ver. '6.) God in casting us off from being his
Is not ^ God unrighteous people, What shall we infer P Is not
luho inficteth wrath ? (I God unrighteous^ who likewise destroy-
s^Q2k THIS after the man- eth us as a nation for that sin.? (/
ner of man, *) write this in the character of an unhe-

lieving Jew.)

6 Apostle. By m 6 By m means : for if no sin can
means : {iTTHy Ml .) other- be righteously punished which is at-
iwV^how shall God judge tended with good consequences ^ How
the world.? ' (See ver. shall God judge the world? How
5. note 2.) shall he render to every man accord-
ing to his works ?

ing him in the manner denounced by Nathan, was no breach of the
promises he had made to him and to his posterity, because it shewed the
Jews, that God's promises, like his threatenings, are all conditional,
and that, consistently with his promises to Abraham, and to his seed,
God might reject the Israelites, and drive them cut of Canaan, i®r
their unbelief and disobedience.

Buxtorf hath shewn, in his Lex Chaldaic. p. 668. that the He-
brew word which our translators have rendered mayest be clear, Psal.
li. 4. is rightly translated by the LXX. and by the apostle, itxnif«.i,
mayest overcome ; that sense of the word being familiar to the Syri-
ans and the Rabbins, The 'victory here ascribed to God, is a victory
over enemies who disobey his laws.

Ver. 5. — 1. Is not God unrighteous? See ver. 3. note, for this
translation,

2. / speah this after the manner of man. See Rom. vi. 19. note 1.
The apostle, as Taylor remarks, in reverence of the majesty of Qo<}^
is at pains to qualify the supposition of his being unrlghteou'j. For
first, he puts it in the form of a question : Is not God uJirigh.teous ?
Next, he adds, that he speaks it in the character of an objector. —
Then he interrupts the objection, by inserting a strong denial there-
of, founded on God's character as judge of the world j after that he
suffers the otjector to state his objection in a new form, and strength-
ens it by an addition of his own. An example of this kind ot inter-
ruption of an objection, we have, Horace, Lib. ii. Ser. iilTver. iS7,
183.

Ver. 6. Otherwise how shall God judge the world ? The very ic'ea
of God's judging the world, implies that it shall be done in rlghit-
ousness. For If any person were to have injustice done him on that
occasion, it would not be judg?Tient,Jo\iit a capricious exercise of
power, whereby the jadge would be dishonoured. On this idea is
founded the answer v/hich Abraham made to God, and which, I

Vol. L C e suppose/

202 ROMANS.

7 Your account is not satisfac-
tory : for if the truth of God^ in cast-
ing off and punishing our nation,
hath been manifested to his great honour
through Gur iu\ in affirming that Je-
sus is not the promised seed, Wht^
am ly an miM\'\dua\y farther j^unijhed
nlsQ as a sinner ? My being involved
in the rejection and destruction
of the nation, is punishment sufli-
cienr.

8 And^ to carry your objection
farther, Wh^ mi addy os ive are slan-
derously repzrted by you Jev/s to prac-
tise^ and as manij a^rm ive apostles
crder^ csrtainhj let us do evily thai glory
inay accrue to God from our pardon ?
Qf these persons who teach and prac-
tise such things, the condemnation is
both certain and just.

9 IVcll iheny since the pre-pmi-
iience of the Jews above the Gen-
tiles consists in their superior ad-
vantages. Do ye acknowledge that
Wf excel the Gentiles in piety ? I ac-
hn&ivledge no such thing ; for 1 have
formerly proved both Jews and Gen-

tiles to be all guilty of sin.

Chip. III.

7/£;f, (y»§, 92.)For,
if the truth of God hath
abounded to his glory («»,
167.) through my lie, "
Why still am I also judg-
ed as a sinner ?

8 Apostle, AndH^nr
not ADD) as we are
slanderously reported TO
FRACTJSEy and as some
affirm we erder j [on^
260.) certainly., let us do *
evil that good may come?
[m^ ^o.') Of these the con-
dem nation is just ? *

9 Jei^\ Well then, do
ivcexcel THE GENTILES ?
AFQSTLE. Not at all ;
for we have formerly
proved ^ both Jews and
Gentiles to he all under
sin ;

sippose, the ap&stle had now in his eye. Gen- xvili. 25. Sliali not the
judge of ail the earth do right F

Ver. 7. ThvGugh nnf lie. The Jew, xvho here sustains the part of
the objector, siippa^s, for argument's sake, that Jesus is the Christ,
«nd that his own disbelief, which, after the apostle's example, he
terms a //f, was wro-Qg. Taylor itipposes that lie in this passage sig-
nifies disobsditnce ; because the word %vas used in that sense by the
Hebrews, Isa. Ixiii. S.

Ver* S. — 1. Let us do evil ih at good 7ntty came ^ This slanderous
report seems to have been foarided on a misinterpretation of the a-
postle's doctrine, that the greatness of the sirs of which the Gcntilen
were guilty^ rendered God^s goodness, in sending Christ to die for
ihem, the more illustrious, Rom. v. S. 20, 21.

2. Of these ihe coniemnalwfi is just. Here the apostle teaches eX'
pre&slv, tliat things in themselves, evil, are iiever to he done on the
pretence of promoting what is good. Such a pretence^ if allowed,
ivculd jvis^tify the greatest crimes.

Ver. 9, We have farmerlif proved both Jetvs and GentiUs ta be eli
u idrr sin^ Eiasmus Iraaslates thq 'ivord, sr^jj|-nar<r«/tSffl, ante causis^

redditis^

Chap. hi. ROMANS, 205

10 As it Is writtei!, ' 10 With respect to the Jewish
(Ps. xW.S.) Sureli/ there common people, they have been
is none righteous, no not wicked in all ages ; dfTt if lurkten,
qne. * Inhere is not a righteous many no not one,

1 1 There is none that 1 1 In the same psalm, ver. 2. It
understandeth : there is is said, There is none that understand^
none that seeketh after cth his duty: there is none that wor-
God. shippeth God as he ought to do.

12 They are all (31.) 12 And in ver. 3. it is said, thci/
gone out of the way, they are all gone out of the nvay of righteous-
are together become un- ness, th?y are employing themsehi€
profitable, there is none together in ivorks ivhich are utterly un-
that doth good ; there is profitable to themselves, and to so-
n9t so much as ci.e. ciety ; there is none of them '^jjho does

any good action ; there is not so much
as one.
I
reddkis, ostendmius : Having before tnentkned the reasons we have
shewn. But the translation I have given is sufficiently exact. The
apostle had formerly, chap. ii. 21 — 24. proved the Jewish scribe'^y
lawyers, and Pharisees, to be under sin ) and chap. i. S — 32. he had
shewn, that the Greek philosophers, statesmen, and comincn people,
were all in the same condition. He is now going to speak of the
lower ranks of tlie Jevish people.

Ver. 10. — !. As it is written^ &.c. namely, Psal. liij. 1 — S, and
Psal. xiv. 1 — 3. Jerome, in his commentary on Ephes. v. 31. makes
the following judicious remark concerning the quotations from the
Old Tcstannent, found in the New : " When testimonies are taken, as
from the prophets and from the Old Testaraeiit, by the apostles, and
these are not found in our book*, we are not immediately to have
recourse by the silly stories and dotages of such as are apocrypha".
These testimonies are really written in the Old Testament, though
not in the very words used by the apostle?^:, v. ho .took the sense, rs-
ther than the worcs. However, xvhere they are written, is not easi-
ly to be found, except by the learned.'"

2. There is none righteous, no not one. This, and the following
affirmations, must not be interpreted according to the strictness of
modern speech. For it can hardly be supposed, that in any pericd
the Jewish nation was so universally wicked, that there was not a
single righteous man in it, see ver. 18. note. Thc^e strong expres-
sions were used by the Psalmist, scccrdin;:;- to the genius ot the east-
ern languages, in which universal propositions were used, not accord-
ing to their strict logical meaning, but to denote a great number, ?s
in this passage, where they are used to signify, that the good among
the Jews were very few in comparison of the witkcd. Of this man-
ner of speaking, we have an undoubted example, jtOUn ill. Si. where
li»e Baptist saith of Jesus, vW, no one rcceiveth hiv'teuimomi^ that is^
Jsvj received it in comp?a-ison of those wh« rcjecled it j for this same
evangelist bath icenlioned a number who believed ca Jesu?,

2. Ver.

204.

ROMANS.

13 Also it is said, Psal. v. 9. Their
throat is an open sepulchre^ sending
forth by their rotten speech an of-
fensive stench ; luith their fair speeches
theij deceive ; iheir speech being dead-
ly, the poison of asps is under their lips.
Psal. cxl. 3.

l^ On other occasions, giving
wav to their malicious dispositions,
Their mouth is full of cursing and hit-
ier imprecations. Psal. x. 7.

15 Their vorks correspond to
their words ; for they make haste to
commit murder, as Isaiah hath testi-
fied, chap. lix. 7.

16 They occasion destruction and
misery to all luhofoUoiu them.

1 7 But such practices as lead to the
happiness of mankind, they neither
have known nor desired to know.

\^ All this wickedness they com-
mit, because as is said, Psal. xxxvi. 1.
There is no fear of God before their eyes.
they fear not God's displeasure.

Chap. III.

13 Their throat is an
open sepulchre ; i with
their tongues they have
used deceit * ; the poison
of asps IS under their
lips ;

14 ('£2v, 61.) Their
mouth IS full of cursing
and bitterness.

15 Their feet are
(4«5) sharp) swift to shed
blood.

16 Destruction and mi-
sery L URK mthoiT paths ;

17 But the path of
peace they have notknown,

1 8 There is no fear of
God before their eyes. *

Ver. 13. — 1. Their throat is an open sepulchre. Because an open
sepulchre sends forth a noisome stench, the Psalmist uses that figure,
+ o represent the rotten infectious discourse v.'hich wicked men send
from their throats. Accordingly it is added. The poison of asps is
under their lips, &.c.

2. They have used deceit. According to Eeza, i^»xiii<rtiv is put
liere for ihoXisv. And, in confirmHtion of his observation, he says,
'.'^/.Bcc-c^v is put for y.y^ov, Psal. Ixxvii. 2.

Ver. 18. Inhere is no j ear of God before their eyes. In this whole
discourse, the apostle speaks of the collective body of the Jews, as
he had done of tl>e Greeks in chap. i. The refson is, both among
the Jews and Greeks, there were, at all times, individuals of a cha-
racter very different from that which he hath ascribed to the gene-
rality of both. Ke»ides, more than a general description was not
necessary to his argument. — liis different manner of dtscribing the
characters of the jews and of the Greeks, is worthy of notice. For,
\r\ speaking of the Greeks, he uses the greatest jOdiriness, know^ing
that it would not offend them, as they did not pique themselves on
sanctity of conduct, and were conscious that the things U/id to their
charge were true. But in sper.kivig of the Jews, as Taylor observes,
he couches their character under quotations from their own sacred
Vritings, and thereby lun.s their eyes to ancient, rather than to pre-
sent raanuers. This method he followfd, bctausCj in ih.e- ancient

manners

Chap. HI. ROMANS. 502

19 Now we know, 19 A^(?w these things are said, not
that whatever things the of the heathens, but of the Jews ;
law » saith, it saith to for we know thai whatever thitigs the
them who are under the law saith, it saith to the?n who are uti'
law : ^ that every mouth der the law : that every Jew may re-
may be stopped, ^ and main silenty as condemned by the
THAT all the world may law ; and that all the world, Jews as
he liable to punishment be- well as Gentiles, 7nay he sensible that
fore God. ^ they are liable to punishnent before

God,

20 Wherefore [i%y\6\») 20 Wherefore y hy^ works of law,
hy works of law, i there whether natural or revealed, moral

manners of the nations, they might, as in a glass, clearly see the
very deformed complexion of the then generation.

Ver. 19. — 1. We know, that whatever things the law saith. The
foregoing quotations, although taken from the Psalms, being called
sayings of the law, it is evident, that the law here denotes the whole
body of the Jewish scriptures. See Rom. ii. 12. note 1.

2. It saith to them who are under the law. Although many
things are spoken of, and to the Gentiles, in the Jewish scriptures,
the immediate intention of these writings was to instruct, exhort, and
reprove the Jews. And therefore, they are all to be understood
as spoken to them, unless it is mentioned that the Gentiles in parti-
cular are addressed.

3. Tliat every mouth may he stopped. A stopped mouth, denotes
the confusion of a guilty person, who being accused, hath no answer
to make for himself.

4. j^tid that all the world may be liable to punishment before God.
The apostle's meaning is, that the passages which he had quoted
from the scriptures, concerning the wickedness of the Jews, are re-
corded there frst. To make them sensible, that, notwithstanding
their privileges as the people of God, they were as great sinners as
the Gentiles. Next, To stop every mouth of man, pretending to
claim justification ^s due to him for his works. And in the thi>-d
place, to constrain all the world to acknowledge themselves liable to
punishment before God.

Ver. 20- — 1. Wherefore, by works of law, there shall no flesh be
justified in his sight. Beza acknowledges, that in this passage, law,
without the article prefixed, signifies,*' omnem doctrinam, seu sciip-
tara, seu non scriptam, quae aliquod jubeat aut interdicat." — That
the apostle is here speaking of a meritorious justification, by moral, ?is
well as by ceremonial works of la^v, is evident from the universality
of his preposition •, also from this, that the only condition on which
/aw allows justification to any person, is his performing all its requi-
sitions. Wherefore, as, in the present state of human nature, ?l per-
fect obedience to law is impracticable, the apostle's assertion in this
verse remains invariably true.— For the import of the word justified,
see Pvom. ii. 13. note 2.

Icrongh

20G

ROMANS.

or ceremonial, fJiere shall no man he
justijied meritoriously y (Rom. ii. 13.
note 3.) in God's sight ; (Psal. cxllii.
*I.) because law makes men sensible that
they are sinners^ without giving them
any hope of pardon ; consequently,
instead of entitHng them to life, it
subjects them to punishment.

21 But nowy under the gospel,
a righteousness appointed by Gody as the
means of the justification of sinners,
•without perfect obedience to law of
any kind, is made known ; And it is
no new method of justification, be-
ing taught both by the law and the pro-
phets.

22 Even the righteousness which
God hath appointed io be through faith
of Jesus Christy (the faith which
Jesus Christ hath enjoined) gra-
ciously counted unto ally and re-

Chap. IIL

shall no flesh be jutified
in his sight ; because (J<«
itua) through law is the
knowledge * of sin. (See
chap. vii. 7. note 3.)

21 But now, fl righte-
ousness of God (x;*'^if
yo^») without la'Wy (wi(p«c-
n^arxt) is discovered y i be-
ing testified by the law
and the prophets ; *

22 (Af, 102.) Even the
righteousness of God (J<*
friTiojq lin<Tv) through faith
1 of Jesus Christ, unto
all, and upon all who be-

2. Through law is the knowledge of sin. Law, here signifies /aw
in general, and comprehends the law written on man's heart, (Rom.
ii. 15.) as well as the law^ of Moses ; for by both is the knowledge
of sin. And seeing it was by tlie moral precepts of the law of Mo-
ses chiefly, that the Jews had the knowledge of sin, (Rom. vii. 7.)
it Is evident, that when the apostle told the Je^vs, By luorks of law
there shall no flesh he just fed in his sight, he meant moral as well as
ceremonial works of law. Besides, all along in this discourse, the
opposition is stated, not between moral and ceremonial works, but
works of law in general, and faith, as the means of our justification.

Ver. 21, — 1. But now a righteousness of God without law, is dis-
covered. According to Beza, the apostle's meaning is, that the
righteousness of God was discovered, net by the law but by the gos-
pel, contrary to the next clause, where the righteousness of God h ex-
pressly said to be testified by the law and the prophets.

2. Being testified by the law and the prophets. The example of A-
braham's justification by faith, recorded Gen. xv. 6. and the passage
which the apostle quotes, Rom. iv. 17. from Psalm xxxli. 1, 2. as
Avell as thatfiom Habakkuk, quoted Rom. i.. 17. are clear testimonies
from the law and the prophets, that there is a righteousness without
law, which God accepts ; and that the method of justification re-
realed in the gospel, is the method in which men were iu=;ti Red un-
der the law, and before the law : in short it is the method of justi-
iying sinners, established ftora the very beginning of the world. Se?
Rom. iil. 27. note 4.

Ver. 21^ Ei^en the righteousness of God thtvgh faith of Jesus Clrist

Th:

Chap. III. ROMANS. 207

iieve ; for there is no wthxAqA upon all who believe ; for there
distinction : is no distinction between Jew and

Gentile, in the method of justifica-
tion :

23 (r<«^, 90.) Because 23 Because all have slnrud, and
all have sinned, and come come short qj praise from God ; so that
short I (t>i? ^o|«5) of the being all involved in guilt and mise-

praise * of God j ry, the same remedy must be ap-

plied to all :

24 Being justified (^<w- 24 B^ing justified by faith, not
§i«v) of free gift by his meritoriously, but of free gift, by a

The apostle who, in the foregoing chapter, hath so fully taught, that
men may be saved who have not the benefit of an external revela-
tion, cannot be supposed in this place to make the explicit knowledge
of Christ, and faith in him^ necessary to salvation. I therefore think
the original clause, Jia m^ius inrs x^/r« does not signify tln'ough faith
in Jesus Christ, which is sometimes the meaning of the cxpre^^sion,
but through faith of Jesus Christy as it Is rightly rendered in our Eng-
lish bible J understanding thereby, the faith which Jesus Christ hath
enjoined, agreeably to the use of the genitive of the agent. See Ess.
iv. 25. For, that this is the true meaning of the expression, is plain
from Philip, ili. 9. where the righteousness which is through the faith
of Christy is termed the righteousness which is of God by faith. Irv
like manner, Rom. iv. 16. That which is of the faith of Ahrahain^
does not m&?ir\ faith in Ahraham^hwX. faith like that which Abraham
exercised. — Matt. vi. 33. Rom. i. J 7. The righteousness of God, is not
the righteousness which God possesses, but which he requires. — And
John vi. 28. The work of God, is not work performed towards God,
or by God, but which God hath enjoined: for it is said, ver. 29.
This is the work of God, that ye believe on him whom he hath sent. See
Rom. iii. 26. note .^. Gal. ii. 16. where -ritiui U<r^, as In this verse,
signifies tlie faith enjoined by "Jesus.

Ver. 23. — 1. Sinned and come short. The \vordv<risvrrK.t, as Beza
observes, is properly applied to those whose strength failing them in
the race, are left behind. The word therefore is very suitable to
mankind, who being weakened by sin, have lost eternal hfe, the re-
ward which they pursued by their obedience.

2. Of tlic praise of God. t»,- ^olm rit ©£». This clause is common-
ly translated, of the glory of God; by which is understood the happi-
ness of heaven, called an eternal weight of glory, 2. Cor. iv. 17. and
the glory that a kail he revealed in us, Rom. viii. 18, and the glory of
God, Rom. V. 2. because it is bestowed by God. Various other in-
terpretations have been given of this expression. But since John v.
44. lolav -sroii axxr.kut praisc from one another, is opposed to 54a? r^jv ?ra^
•TV Qiv, the praise which comelh frojn God ; and the loving, rr.f lolxv, the
praise of men more than, r»}» B4«y -rg ©«» the praise of God, is mentioned
John xli. 44. the words l<^7ig <r» Om, u\ this passage, may very well be
translated the praiss or approbation of God.

Ver

208 ROMANS. Chap. III.

great exercise of God*s grace through grace, through the re-

tke redemption vjhich is procured for demption i nvhich is by

them bi/ Christ Jesus : Christ Jesus :

25 irhom God hath set forth a pro- 25 Whom God hath

pitiatoryy from which he will dispense set forth a propitiatory i

pardon to sinners, through faith in through faith in his

his bloody for a proof of his own righte- blood, ^ («?, 147.) >r a

ousness in not instantly punishing the proof of his own righte-

sins which were before the coming of ousness ^ {hcc) in passing

Christ committed, through God's for- * by the sins which were

Ver. 4. Just fed of free gift^ by his grace ^ through the redemption
ivhich is hij Christ Jesus, The word ar6XvT^uffis,dcuoUs that kind of
redemption of a captive from death, which is procured by paying a
price for his life. See 1 Tim. ii. 6. note 1. and Locke's note on this
yerse. — The redemption w^hich Christ purchased for us, is the forgive-
ness of sins, Eph. i. 7. Col. i. 14.

Ver. 25. — 1. IVhom God hath set forth a propitiatory. The cover
of the ark is called, Exod, xxv. 17. LXX ;;.«=•>!$'«* t-rtB-ifAu, a propi-
tiatory cover ; because it was the throne on which the glory of the
Lord received the atonements made by the high priest on the day of
expiation, and from which God dispensed pardon to the people. In
allusion to this ancient worship, the apostle represents Christ as a
propitiatory, or mercy sect, set forth by God for receiving the worship
of men, and dispensing pardon to them. Or if 2. pjropitiatory is, by
a common metonomy, put for a propitiatory sacrifice, the apostle's
meaning will be, that, by the appointment of God, Christ died as a
sacrifice for sin, and that God pardons sin through the merit of that
sacrifice. Hence Christ is called /Aa^^aj, a propitiation. 1 John ii. 2.
iv. 10. By teaching this doctrine, the apostle removed the great ob-
jection of the Jews and heathens against the gospel, That it had nei-
ther a priest nor a sacrifice, *.
2. Through faith in bis blood tta. vr..i tus-ic^s through faith, is wanting
in the Alexandrian MS. — The expression /<!?/>/» /// his blood, is found
no where else in scripture. But the apostle's meaning is sufficiently
plain, namely, that God dispenses pardon to all who have faith in
Clirist^'s hiood, as shed for the remission of sin; who trust to the merit
of that sacrifice for the pardon of their sin j who approach God with
reverence and confidence through the mediation of Christ \ and who
discerning with admiration the virtues which Christ exercised in his
sufferings, eildeavour to imitate them. This I think \s faith in his
hlood.

3. A proof of his own righteousness in passing by, &.c. God's r7§-//-
teousness or justice might have appeared doubtful, on account of his
having so long passed by the sins of men, unless, in the mean time,
he had made a sufficient displav of his hatred of srn. But such a
display being made in the death of Christ, his justice is thereby fully
proved.

4. In

CiiAP. lit ItOMANS. ^OJf

hefore committed^ through hearing to punish Adam with imme-

the forbearance^ of God: diate death, in the view of the obe-
dience of Christ.

26 For a proof ALSO 26 For a proof also of his righteouS"

of his righteous fiess i in ness^ in not punishing sins cominit-

ihepresefittimej^Hiyi^l.) ted in the present ii}f?e, and hence-

in order that he nint/ he forward, i« order that^ at the judg-

just ^ (xa:<, 210.) ivhen ment, he may appear just ^ ivhen ac-

4. In passing hy, the sins. That the phrase Irjt. r-^v 9rcif.s-iv, (H"^.) is
Tightly translated, in passing by, or with respect to t/ie pao sing by, -may
be gathered from Micah vii. 18. Who is. a God i:ke imto thee, that
pardofieth i?ii(juity, and passcth by the transgression of the remnant of
his heritage? The wei^d -zcts^viv is found no where else in the LXX.
nor in the Nevv Testament. But we have a word similar to it, Eccles,
xxiii. 2. M>3 r-K^?? Trz a^(/a5T>?,««r«, which is transbttd, F ass not by tny
sins,

. 5. Through the forbear ajice of God. According to the interpreta-
tion of this clause, given in the commentary, the apostle's meaning
is, that through God''s forbearing to punish our first parents, they
were suffered to live and beget children ; and they and their children
were put under a more gracious covenant than at first, in the view
of Christ's coming into the world to die for men. This doctrine the
apostle explains rnore fully, Rorn. v. 12, &c.

Ver. 26. — \.¥or a proof also of his righteousness in the present
time. Here, and in the preceding verse, the apostle mentions two
periods, in which the death of Christ operated in inducing God to
pass by, that is, not instantly to punish mankind for their sins. The
first period was that which elapsed from the fall to the coming of
Christ to die for men.. The second is that which extends from the
death of Christ to. the end of the world. Now, as in this and in the
preceding verse, the apostle assures us, that Christ's death is a proof
of God's righteousness, both when he passed by the sins of mankind
before Christ came, and when, in the present time, he passes them by,
we are led thereiVoni to conclude, that Christ's death hath rendered
these exercises of God's mercy consistent' with his character a5 the
righteous moral governor of the universe. But in what manner this
joyful event hath been accom.plished by Christ's death, is no where
in scripture, so far as I know, declared to us. It is suihcient to all
the purposes of our salvation, that the fact is revealed : and our dut^T"
is, to believe the fact upon the testimony of God who hath revealed
it, and to rest, our hope of salvation thereon, a^ though the manner in
which it hath been accomplished, is not made known to us. See
Rom. V. 9. note 2.

. 2. That he may be just. Locke, hy just, unaQV^-aivAs faithful t&
his promises ; and Taylor merciful. But^ as Doddridge observes,
" it is nowise wonderful that God shouM be faithful lo his promises,
and mercifal, v;hen justifying believing sinners. But that he srhould

Vol. I. ' D d ' b«

^10 ROMANS. Chap. III.

quitting him ivho is a performer of justifying him IVHO IS of

the faith enjoined hy Jesus : and that the jaith of Jesus, ^
whether he be a Jew or a Gentile.

27 Since all are justified by the free 27 (n» av yt xuvp^KTi; ;)
gift of God, Where is boasting P It is Where then is boast-
excluded. By what law P Of works P ing ? i It is excluded. *
Do the laws which require perfect By what law ? Of
obedience exclude it ? No. But it works ? ^ No : But by
is excluded by the law which makes the law of faith. ■* (See

faith the means of our justification. chap. ii. 12. note 1.)

28 We conclude then, that by faith 28 We conclude theUy
Jew and Gentile is justified without that by faith i («y:^§*r7r«>)

htjust in such an act, might have seemed incredible, had ue not re-
ceived such an account of the atonement.'"

3. Him who is of the faith of Jesus, Gal. iii. IQ.'Orot i^ i^yuv \>a{.t«
ttat^ as many as are of the works of law, are they who pertorm, or
pretend to perform the works enjoined by law. In like manner, rev
IK 'jfi^iuts JairS) him ■who is of the faith of Jesus, is one who performs the
faith enjoined by Jesus. See ver. 22. note.

Ver. 27. — i. Where th^n is boasting P the boasting of the Gentiles
In their philosophy, and of the Je>^'« in the rites of the law of Moses,
as sufficient for their salvation.

2. It is excluded. Neither Jew nor Gentile can boast, as having
merited salvation by good works.

3. By what law P of works P No. Every law which requireth
veorks as the condition of justification, permits boasting ; because
if a man is justified by such a law, he must have obeyed it perfectly,
and so hath whereof to boast. Rom. iv. 2.

4. But hy the law cf faith. The law of faith here, as opposed to
the laiv of works, is that e:racious covenant, which God made with
mankind immediately after the full. See Rom. v. Illustration.—-
This gracious covenant is fitly tenned a law, because it is the law,
or rule, by which sinners are to be justified in every age j and the
law of faith, because the requisition of faith, as the means of our
justification, is as much a lawto'mtn under the new covenant,
as the requisiliori of works for the same purpose, was <z /<!7iu un-
der the first covenant. Accordingly, it is called a law simply,
Kom. ii. 25. and its precepts are called, 'iixaiufietrK, commandments, ver.
26.

Ver. 28. — 1. IVe conclude then, that hy faith, avB^a>zroy, man is justi-
fied. The faiih by which men under the new covenant are justified,
consists in a sincere disposition to believe what Godhath made known,
rather than in any particular act, (See Rom. ii. Illustration, and
Rom. iv. 3. note J.) and hath for its object /)irjc//j" rather xSx'nn pro-
positions. So Christ himself hath told us : Te believe in God, believe
also in me. So Moses also : ylbrahnrn believed in the Lord, and it was
counted to him for righteousness ; And Paul, Believe in the Lord Jesus
Christ, and thou sltalt he saved. In llje mean time, this faith in God

and

Chap. III. ROMANS. 211

77ian is jusl'yfied nviihout luorks of la-vo ; without perfect obe-
worh ^ of law, , dience to any law, as the meritori-

ous cause of their justification.
29 Is HE the God of 29 To shew that God will justify
the Jews only .'* and not the Gentiles by faith, equally with
^the Gentiles also ? Yes, the Jews, let me ask, Is he the maker
of the Gentiles also. and judge of the Jeius only ? and not

of the Gentiles also P Most assured'i/ of
the Gentiles also^
30. Seeing THERE IS 30 Seeing there is one God^ of Jews

one God, ' [i-,) He will and Gentiles, and they are all equal-

and in Christ, necessarily leads those who possess it, to believe every
thing made known to them by God and by Christ, and to do every
thing which they have enjoined : so that it tenninates in the sin-
cere belief of the doctrines of religion, and in the constant practice
of its duties, as far as they are made known to the believer.

2. Without wofh of law. In this vers"e, works of law are all those
tvorks which law enjoins, performed in the perfect manner required
by l.av. Wherefore, when the apostle tells us, that hij faith
man is justified •without vjorks of law, his plain meaning is, that
men are jusiified gratuitously by faith, and not meritoriously by per-
fect obedience to any law whatever, bee kom. ii. 13. note 2. But
many interpretirg this passage differently, have argued, that, in the
affair of justification, men's failh only is regarded, and na regard
whatever is had to their works, as if they attributed men's jastitica-
tion to some eflicacy in faith, Avhich is not in works. This hovvevtr
hath no foundation in scripture. For while it teaches, that men are
fist fed bij faith without works of laii\ it at the same time teaches,
that men 3.^ & fist fed freely through God''s grace; consequently it
excludes y^///i equally with works, from any meritorious eflicitncy iu
the matter. And with respect to instrumentalitij , faith cannot be
thought more necessary for preparing us to receive justification as a
free gift, than works: seeing in that light, j^///^ is itseli the greatest
of all good ivorks, being the principle irom which every good work
proceeds. Hence it is called the work of faith, \ Thess. i. 3. and
khe work which God hath commanded, John vi. 29. But it hath been
said, that taith alone is necessary to men''s justification, because thei'fe-
by they lay hold on the righteousness of Clirist, and receive it by
iinputation. ' To this it issuthcient to answer, that no such operation
of faith is taught in scripture. Neither is it said there that Christ^s
righteousness is imputed to beliei'crs. What the scrip iure saith, i-^^,
that the belie ver'sj^///^ is imputed, or counted to lu'mfur righteousness,
Rom. iv. 3. note 2. In short, to connect justification \\\i\\ faith,
and to separate it from works, is to put asunder what God declares
he hath joined together, and what is joined in the nature of things.
For faith without good works is a dead faith, or fio faith at all, as the
apostle James expressly afhrms, chap. ii. 20.

Ver. 30- -—1. Seeing there is one God^ he will justify^ Sic The

% apostlf

212 ROMANS. Chap. III.

ly related to him, he will in his jt^st'ify THE circumcision

treatment of them follow one rule : (ik -siri^iag) by faith, and

He luill justify the Jews to whom he THE uncircumcision {}iic

has given his oracles, bj/ their faith t-a? ■sti^co}-,) through the

in these oracles, and the Geutiles faith. ^ (See Rom. x.

through the law oi faith mentioned H — 14.)
ver. 27.

31 Do ive then -make law of every 31 Do we then make

kind useless, by teaching the justifi- lawKiseless ^ through the

cation of the Gentiles, through the faith ? Bi^ no means ^

law ai faith? Bij no mean s, for by (ot».«, 7S.) for we esta-

this doctrine we establish law, as ne- blish law. ^
cessary in many respects.

apostle alludes to Zecb. xiv. 8. where the prophet foretels the pro-
gress of rlie gospel, under the image of living waters going out from
'Jerusalem : then adds, ver. 9. jind the Lord shall he king over all
the earthy and in that day there shall he one Lord^ and his name one :
■To shew, that, under the gospel dispensation all nations shall be re-
garded by God *Jis his people ; that he shall be acknowledged and
worshipped by all nations ; and that in the aifairof their justification
and salvation he will observe one rule.

2. Through the faith. This I think is an ellipsis for through thelavj
of faith, mentioned ver. 27. and signities the method of salvation by
faith, established in the new covenant ; called a law, for the reasons
given in note 4. on ver. 27. By this law of faith the Gentiles are
to be justified. For though they have not the doctrines ©f revelation
as the objects of their faith, they may believe the doctrines of natu-
ral religion, (Heb. xi. 5.) and live agreeably to them: in which case,
their faith will be counted to them for righteousness, equally as the
faith of those who enjoy revelation. See chap. ii. JUustralion, an-
swer to objection 1. : so that the method of salvation for all men is
the same, as is here affirmed.

Ver. 31.— -1. Do we then make law useless.^ zmrKsyauiv. Stephen
in his. Concordance translates xarjioyia, inutileni reddo, inanem reddo ;
aholeo. The simple word ti»yieo comes from ctsyo; or at^yos, idle. Kcira^yccj
•therefore may signify, j^ao ut cesset, 1 deprive a thing of its force, I
weaken it, I render ii incapable of exerting its power.

2. For we establish law. It is not true oi the law of Moses in ge-
neral, that the apostle established it by his doctrine of justification
through faith •, but it is true, when spc^en of the law which God has
written on the heart of men. Wherefore law, in this passage, does
not signify the law of Moses in general, but that more ancient and
universal law, just now described, the precepts of which are all writ-
ten in the law of Moses, and established in the strongest manner by
the gospe", 'ciS a rule of duty. The illustration of this assertion, the
Hapostle does rot enter upon here, because he intended to handle it at
great length, in the vi. vii, and viii. chapters. See in particular, chap.
••vi. 14. note 2, , .

CHAR

P^Ap. IV.— View. ROMANS. ^ 21$

CHAP. IV.

Fiew and Illustration of the Reasoning in this Chapter.

THE apostle, in the preceding chapter, having shewn the
impossibiiity of man's being justified meritoriously by
obedience to any jaw, moral or ceremonial, judged it neces-
sary, for the sake pf the Jews, to consider more particularly
the merit and eilicacy of ceremonial performances. For these
havinsj no foundation in the nature of things, the only motive
from which they can be perform.ed, must be a regard to the
divine command. Hence they have always been considered as
acts of piety highly pleasing in the sight of God. Tliis was
the case more especially v/ith tjie Jews, who, because the rites
of Moses were of divine appointirient, thought the observance
of them so meritorious, that they had not the least lioubt of
obtaining justification and salvation by them : And therefore
they were at all times more careful in observing the rites of the
law, than in performing, the moral righteousness v^hich it en-
joined.

To correct this, which is the error of the superstitious in all
religions, the apostle examined the justification of Abraham,
the father of believers ; and shewed, from Moses's account, that
his circumcision, though performed when he was ninety-nine
years old, had not the'least influence in his justification; he
having obtained the pronilse of justification by means of his
faith, long before he was circumcised. To this example, the
apostle appealed v/ith great propriety, both because circum-
cision was the most difh'cult of all the rites enjoined in the l.i\r,
and because Abraham, benig the father of believers ^ his justiliea-
tion is the pattern of theirs. Wherefore, if circumcision con-
tributed nothing towards Abraham's justification, the Jews
could not hope to be justified thereby, nor by the other rites of
the law ; and were much to blame in pressing these rites on
the Gentiles, as necessary to their salvation, and in consigning
all to damnation, who were out of the pale of the Jevi^ish
church.

The apostle begins his reasonings on this subject, v/ith ask-
ing the Jews what it was that Abraham, the father of believ-
ers, obtained by those services pertaining to the flesh, wliich
they so highly valued, ver. 1, — He did not obtain justification';
for if Abraham were justified by the merit of any moral or ce-
remonial work, he might have boasted that his justification was
no favour, but a debt due for what he had performed. Yet in
this transaction with God, he had no such ground of boasting,
yer. 2.— As is plain from God's counting his faith to him for

righteousness ;

ei4f ROMANS. View.— Chip. IV.

righteousness ; which implies, that in rewarding him as a
righteous persqnj God did not discharge a debt, but bestow a
favour, ver, 3. — For the person who u orks receiveb the reward,
3iot as a favour, but as a debt, ver. 4.— But to one who is not
said to have wrought, but to have believed what was promised
by God, whose prerogative it is to justify sinners, his faith is
Counted for righteousness, by mere favour, yer. 5.— Vv^herefore,
from Moses's account of the justification of Abraham, it ap-
pears that he was justified freely, without meriting it by any
kind of work whatever i consequentiyj that the gospel method
of justification is testified by the law rtself, as the apostle af-
firmed, chap, iii, 21.

The same thing is testified by the prophets. For David no
where represents men as blessed eternally, either by obeying
the precepts of God's law perfectly, or by performing circum-
Xision, or by offering sacrifice, or by doirig any of those rites
"which purify the flesh ; but he describes the blessedness of the
man to whom the Lord counteth righteousness without such
works 5 saying, Psal. xxxii. 1, 2. Blessed, like Abraham, are
ihey vjliose iniquities are forgive?!, ver. 7. — A^id to whom the Lord
ivill not count sin, ver. 8. — From this it appears, that the not
counting of sin is the same with the counting of righteousness,
as it secures the sinner against punishment, and by the free gift
of God entitles him to reward, equally with the counting o£
righteousness.

la chap. ii. the apostle, by arguments taken from the cha-
racter and perfections of God, had proved that the heathens
may be saved, though they never have enjoyed any external re-
velation, nor were members of God's visible church. But this
doctrine, it seems, the Jews rejected, on pretence that it was
contrary to their scriptures. Wherefore, to shew the falsehood
of that pretence, the apostle, after describing the justification
of Abraham, introduced the subject of the salvation of heathens
anew, by asking, Cometh this blessedness of justification on the
circumcision only, or on the uncircumcision also ? And de-
rnonstrated the possibility of the salvation of the heathen, tho'
no members of God's visible church, by observii^g, that Abra-
ham had his faith counted to him for righteousness, and re-
ceived the promise of the inheritance, in uncircumcision 5 that
is, whilst he was no member of .iny visible church, neither per-
formed any ritual service whatever, ver. lO — For it happened
full thirteen years before he and his family were made the vi-
sible church of God by circumcision ; so that at the time he
received the promise, and for many years after, he was precise-
ly in the condition of all the pious Gentiles, who have lived
and died out of Goa's visible church. With this example be-
fore their eyeS; how could the Jews, in the apostle's days, or

how

Chap. IV.—View. ROMANS. 2 1 5

how can Christians now, imagine that the pious Gentiles will
not have their faith counted to them for righteousness, since
they are in the very condition Abraham was in, when that fa-
vour was promised to him ?

But because the Jev/s might ask, if Abraham obtained the
promise of justilication before he was circumcised, why %va$
that rite enjoined to him ?" The apostle told them, it was en-
joined merely as a sealf or confirmation on God^s part, of his
countiBg to him for righteousness that faith which Abraham
had exercised in ilncircumcision, and of his having made him
the father or federal head of aii believers who are out of God*s
visible church, to assure uSy that their faith, like his, shall be
counted to them for righteousness, and revv^arded with the in-
heritance of the heavenly country, of which Canaan was the
type, though they be no members of any visible church of God,
ver. 1 1. — A seal also, or proof of his being the father of all
who believe in the visible church, to give them the same as-
surance concerning tlieir faith, provided that, to their outward
profession of faith, they join such an obedience to God, as A-
braham exercised while he was out of the visible church, ver,
12. Thus, as in the second chap, the apostle, by arguments
taken from the light of nature, had established the liberal doc-
trine of the salvation &f the heathens by faiths so in this chapter
he establishes the same doctrine, by arguments taken from re-
velation. And by both he hath expressly condemned the bigo-
try of all, who,, like the Jews, confine salvation to their own
church, or mode of faith \ and hath beautifully illustrated the
righteousness and impartiality of God's moral government of
the world.

Farther to shew, that the whole body of the ritual services
enjoined by Moses, taken togetlier, had no influence to procure
salvation for the Jews, the apostle told them, that the promise ti?
Abraham and to his seed^ that they should be heirs of Canaan^ and
ol: the heavenly country typified by Canaan, w^j «:;/ given them
hij a righteousness of laiu ; that is, by a perfect obedienoe to any
law, whether moral or ceremonial, but by a righteousness of
faith, ver. 13. — For if they who are righteous by a perfect
obedience to law, are heirs, either of the earthly or of the
heavenly country, their faith is of no use in obtaining it ; and
the promise by which the inheritance is bestovi'ed on them as
a free gift, has no influence at all in the matter, contrary to the
express declaration of scripture, ver. 14. — -Besides, in the na-
ture of the thing, no one Vi^ho has ever transgressed law, can
obtain the inheritance through Lnv. For lav/, instead of re-
warding, worketh wrath to every trati'gressor, and among the
rest to the heirs, not excepting Abraham himself, who^ by re-
ceiving the inheritance as a free gift, w;:.s shewn to be, not a
person perfectly righteous, but a tran?gieo3or of some Livir or

€il].-r

sm Romans:. viev/.— Chap. iV-

other, namely of the law written on his heart. For where no
law is, there is no transgression, nor treatment of persons as
transgressors, yer. 15.-^To these things add, that the promise
was bestowed on Abraham nnd his seed, not by a pefect obe-
dience to any law, either natural or revealed, but by faith, that
the inheritance promised might be a free gift, and be made
sure to all behevers ; Not to those only who enjoy an external
revelation, but to those also who, like' Abraham, believe out of
God's visible church ; for the inheritance was promised to them
in the person of Abraham, nvJio in uncircumcision was made
iJie father or federal head cf such beilevsrSy for the purpose of
receiving that promise on their behalf, ver. 16. — according to
what God said to \\\m, A father of many nations, 1 have constitU"
ted thee, ver. 17. — ^This great honour was done to Abraham,
on account of the excellency of his faith, ver. 18—21. — For
which reason it was counted to him for rig^eousness, and he
received the promise of the inheritance, ver. 22. — Now God
directed Moses to record this, not for Abraham's sake alone,
but for ours also, if we believe in the being and perfections of

God, who raised Jesus from the dead, ver. 23, 24< Who

was delivered to death to make atonement for our oiiences,
and was raised^ again for our justification, ver. 25.

Thus it appear?, that the method of justifying sinners, by ac*.
cepting their faith in place of that perfect obedience which law
requires, and by rewarding it as if it were a perfect righteous-
ness, is no new way of salvation. .It was appointed at thefall
for Adam and all his posterity, and was then obscurely reveal-
ed in the promise, that the seed of the woman should bruise
the head of the serpent : afterwards it was more, explicitly de-
clared in the covenant v/ith Abraham, wherein God promised
to give to him and to his seed by faith, whether they be Jews or
Gentiles, the land of Canaan for an everlasting inheritance, as
the reward of their faith. Wherefore, when the Jews in gene-
ral denied salvation to the believing Gentiles, unless they en-
tered into their church, by receiving circumcision, they shewed
great ignorance of the method of salvation which was establish-
ed at the fall, and which was made known to themselves in the
covenant with Abraham'. And when they refused to be united
with the believing Gentiles, into one hody or church, they re-
belled against God, and for their disobedience were justly cast
off: while a few of their brethren, more obedient to God, con-
tinued his people ; and the Gentiles, who believed the gospel,
v/erc incorporated with them, as joint members of the covenant
v^ith i\braham ; and both together formed that great cornmu-*
nity called the Israel cf God, and the church of the first-born^
which is to subsist through all eternity. Wherefore, in the ar-
ticle of man's justification, the INIosaic and Christian revela-
tions perfectly nerce.

chaf:

Chap. IV.

ROMANS.

217

New Translation.
CHAP. IV. 1. (T;«.,
262.) But ivhat do ive
saTjy (Rom. vi. 1. note,)
Abraham our father ^
chtahied (x^eTflt, 229.) hy
the flesh P

2 (Ei y^,Py 92.) For if
Abraham were justified
by works, he might boasty
but not before God.

3 For what saith the
scripture .'' (Gen. xv. 6.)
And Abraham believed
God, ^ and it was count-

COMMENTARY.

CHAP. IV. i Ye Jews think
ritual services meritorious, because
they are performed purely from
piety. But luhat do lue say^ Abra^
ham our F either obtained bij works
pertaining to the flesh ? That he ob-
tained justification meritoriously ?
No.

2 For if Abraham ivere justified
meritoriously by worJss of any kind,
he fnight boast that his justification is
no favour, but a debt due to him :
Btd such a ground of boasting he
hath fiot before God.

3 For what saith the scripure ?
Abraham believed Gody v/hen he pro-
mised that his seed should be as nu-
merous as the stars, and his belief of

Ver. 1. Alraham ov:r father obtained hy the flesh? Chrysosloni and
Theophylact joined xar« ca^x.«., according to the fleshy with Abraham
eur father, thus ; IVhat do we say^ Abraham our father accoiclmg to
thefl.esh^ obtained ; namely by works from the following verse. But
as in no other passage Abraham is called the father of the Jews ac-
cording to the flesh, and as ,«,-» tra^xa, by the flesh, stands in appositioa
with iit^fixivxt, obtained, I prefer the ordinary translation. — Flesh m this
passage being opposed to spirit, signifies services pertaining to the
flesh, or body, on account of which the law of Moses itself is called
flesh, Gal. iii. 3. note. 'Sty flesh. Bull understood those works which
Abraham performed in his natural stale, and by his own strength,
before he obtained the promise of justification. But the firstj men-
tioned interpretation seems more agreeable to the apostle's design
here. Nevertheless, in other passages where he speaks o{ flistflcation
hy works, he bath in view, not ceremonial ivorks only, but moral
works also •, as is plain from Rom. iii. 20. where he tells us, that by
zvorks of law there shall no flesh he justified in his sight.

Ver. 3. ] . For .what saith the scripture / And Abraha?n believed
'God. He believed what God told him, Gen. xv. 5. that he should have
a seed aS numerous as the stars. The apostle mentions only this
one instance of Abraham's faith, because Moses hath said of it In par-
ticular, that it w^as counted to him for righteousness. Eutvve must not
on that account think it the only act of faith that was so counted to
him. His faith consisted in an habitual disposition to believe and
obey God, founded on just conceptions of his being and attributes.
And he began to exercise it, when God first called him to leave his
native country. For by faith he went out, not knowing whither he went,
Heb. xi. S. The same faith he exercised through the whole course

Vol. I, E e of

218 ' ROMANS. Chap. IV.

that promise was counted to him for ed to him for righteous-

righteousness. nes^. ^

4 Noiu it is evident, that to one 4 Now to him nvho

Ww, for a stipulated hire, ivorketJi all worketh, the reward is

'that he binds himself to work, the not counted {Kara xo',^iyy)

of his life-, acting on every occasion as one will do, whose mind is
filled with a present sense of Deity* Of this, the instance mentioned
by the apostle is a great example. For in the eightieth year of his
age, and whe!i rarah was seventy years old, he believed what God
told him concerning the numerousness of his seed, though it was at
that time contrary to the ordinary course of nature. Nay, he conti-
nued to believe it from that time forth, for the space of twenty years,
during which no child was given him. See ver. 17. note 2. At
length, in the hundredth year of his age, the son so long premised
was born. Eiit mark what happened r when this son, to whom all
the promises were limited, became fourteen years old, God command-
ed Abraham to offer him up as a burnt offering ; and he, without
hesitation, obeyed-; firmly believing, that after he was burnt to ash-
es on the altar, God would raise him from the dead, Heb. xi. 19. By
this, and other instances, Abraham became so remarkable for his faith,
'that God, by a covenant, constituted him the father of all believers^
•and promised to him as their federal head ^ that their faith in like man-
ner should be counted to them, for righteousness,

2. J^nd it ivas cowited to him for righteousness. So our translators
have very properly rendered the Greek phrase here, and Gal. iii. 6.
Tor the original word iXtytsS^'^^ f^ignines to state and sum up on accoimt-^
also to put a value on a thi^ig^ Rom. viii. IS. The word co///;/ includes
both meanings. In judging Abraham, God will place on the one
side of the account his duties, and on the other \i\^ performances. And
on the side of his performances he will place his faith, and by mere
favour will value it as equal to a complete performance of his duties,
and reward him as if he were a righteous person. But neither here,'
nor in Gal. iii. 6. is it said, That Christ" s righteousness was counted
to Abraham. In both passages the expression is, Abraham believed,
God, and it, m'^. his believing God, itas counted to him for righteous-
ness : and ver. 9. of this chapter, IVe affirm faith was counted to A-
brahamfor rightetusnsss. Also Gen. xv. 6. And he believed the Lord^
end he counted it to lnm.fr righteousness. See Rom. iv. 22, 23, 24c
— Farther, as it is no where said in scripture, that Christ^s righteous^,
ness was imputed to Abraham, so neither is it said any where, 'ihat
Christ's righteousness is imputed to believers. In short, the uniform
doctrine of the scripture is, that the believer's j^//// is counted to Imn
for righteousness, by the mere grace or favour of God through Jesus
Christ ; that is, on account of wdiat Christ hath done to procure that
favour for them. This is very different fjom the doctrine of those who
hold, that by having fnith imputed, or counted for righteousness, the
believer becomes perfectly righteous-, whether they mean thereby
that faith is itself a perfect righteousness, or that it is the instrument

. . of

C^AP. IV, ROMANS, 21^

as a favour^ hut as a reivard is never counted as a favour^

debt. I but is paid as a debt.

5 But tohim W;« fi/b/A , 5 But to one ivho does not 'work

not luorky but believeth all that he is bound to do, but im-

on him w/w juotifieth the plicitly believeth the promise of kiin

Ungodly, I his faith is ivho gratuitously justifies the sinner^

counted for righteous- his faith is counted to him fir righte-

iiess AS 4 FAVOUR. ousness as a favour. (The words,

as a favour^ are supplied from ver,

*•) . . „

_ 6 //; like manner alsoy 6 In like tnanner also Davids (Ps..

David describeth the xxxii. 1. Ajys<, 5o.) ckclareth, that

blessedness of the man man blessed^ as^ Abraham was, to

to whom God coimteth ivhom God countdh righteousness ^ ivith-

righteousness without out his having performed works of

works. law perfectly.

7 Saying, (Psal. xxx'u. 7 Not saying, Blessed are they

1,2.) Blessed are they who obey the law of God perfectly.

of conveying to the believer the perfect righteousness of another.
With respect to the first, it is not irue, that faith is a perfect righ-
teousness; for if it were, justification would not be a freegift^ but a
debt. And with respect to the second supposition, although lue per-
fect righteousness of another were conveyed to a sinner by faith, it
would not make him perfectly righteous j because it is beyond the
power of omnipotence itself, by any means whatever, to make a per-
son not to have sinned, who actually hath sinned. And yet, unless this
is done, no believer can be perfectly righteous. On account of the?
perfect righteousness of another, God indeed may treat one-^s if he
were perfectly righteous. But that is all. Nor does the scripture
carry the matter farther. See Rom. iii. 28. note 2.

Ver. 4. But as a debt. Naturally Adam and Eve were not entitled
to any reward for their obedience. But when God said to Adam,
In the day thou eatest thereof thou shah surely die ^il implied a promise,
that if they did not eat they should not die. Consequently, if they
had obeyed, life would have been due to them as a debt.

Ver. 5. Justifeth the ungodly. This does not imply, that Abra-
ham was an ungodly person when he was justified j the apostle's
meaning h, justifeth him who had been ungodly ; in like manner as
Matth, xlv. 31. KM(pvi XKAvvras^The Jutnb speck ^ s:gnihes that persons
ivho had been dujnb^ speak. It is probable, indeed, from Josh. xxiv.
2. that Abraham had been educated in idolatry by his father Terah ;
but when he believed the true God, he certainly turned from idols •
and till he believed his faith was not counted. The apostle's desiea
in taking notice that Abraham' had been an ungodly per -on, or an^'-
dolatery before his justification, was to shew the Jews, that the Gen-
tiles, though formerly idolaters, may be iustified by faith in the true
God.

ROMANS.

That he knew to be hnpossible. Bat
sayings Blessed are they whose omissions
are forgiven^ and whose commissiotis are
covered by an atonement.

8 And deeply affected with the
goodness of God in pardoning sin,
he says a second time : Blessed is the
man to whom the Lord will not count
sin.

9 Cometh this blessedness then^ of
the Lord's not punishing sin, on per-
sons in the visible church only ? Or on

persons out of the visible church also ?
Cen.unly on them also. For we af-
firm^ that faith was counted to Abra-
ham for righteousness y in uncircumci-
ston.

10 What state then was Abraham
in, when it was so counted F When
he was in circu?ncision ? Or in un-
circumcision ? Not in circuwcisiony but
in uncircumcision. For it happened
long before he and his family were
isiade the church of God by circum-
cision.

Chap. IV.

whose Iniquities are for-
given, and whose sins
are covered, i

S Blessed is the man
to whom the Lord will
not count sin.

9 Cometh this bles-
sedness then on the cir-
cumcision ONLY, Or on
the uncircumcision i al-
so ? For [Myo^KVj 5.5.) we
affrm that faith was
counted to Abraham for
righteousness.

10 How then was it
counted ? When he was
in circumcision or in un-
circumcision ? Not in
circumcision, but in un-
circumcision. I

ycT.1. Whose sins are co'vered F In allusion to the Levitical sa-
crifices whose blood covered sin.

Ver. &. To whom the Lord will not count sin. In this and the two
prececing verses, the counting of rigliteovsness without worhs^ the
forgnnng iniquities ^ and the not counting of sin, being used as equi-
valent expressions, it is evident, that the counting of righteousness in-
cludes pardon as well as re^vard. The person to whom righteousness"
is counted, hath, by that act, all his sins forgiven, and, as a rigl-
leous per^n, is entitled to reward.

Ver. 9. Cofficth thf hlessediiess tlien^ en the circumcision only, or on
the uncircumcision also ? The circumcision are the Jews, the mem-
bers of God's visible church, and the uncircumcision are the Gentile?,
who are out of, the visible church. See Eph. ii. 11, 12. In this
questKm, the justification of those who arc out of the visible church,
but who believa and obey God, is implied : for the apostle proves, that
such are justified, by appealing to Abraham's justification while in
uncircumcision j We afirm that faith was counted to Abraham for
righteousness. How then was it counted .^ &c.

Ver. 10. Not in circumcision, but in uncircu?ncision. Abraham, was
not circumcised till he was ninety-nine years old. Gen. xvii. 24.
At that time Lhmael was thirteen years old, ver. 25. But before
Ishmael was born, Abraham had his faith counted to him for righ-

teousnes.s,.

Chap.it. ROMANS. 221

11 And he received II -^«^ Instead of being justified

the mark o^ ciTcumc'ision by circumcision, he received the mark

AS a seal of the righte. of circumcision on his body alter his

ousness of the faith i justification, as a seal ^See 2 Cor. i.

which HE HAD in uncir- 22. note 1.) of the righteousness of the

cumcisioiiy in order to his faith which he exercised in uncircum-

being the father* of all oV/cw, in order to his being m^AQ the

teousness, Gen. xv. 6. compared with Gen. xvi. 16. It is evident
therefore, that Abraham was justified in unciicumcision, more than
thirteen years before he and his family were made the visible church
and people of God by circumcision. Heathens therefore, who be-
lieve and obey the true God, as Abraham did, will, like him, have
their faith counted to them for righteousness, though no members
of any visible church. Praised be God for his mercy to heathens I

Ver. 11. — 1. As a seal of the righteousness of the faith^ &lc. Cir-
cumcision is called a seal^ in allusion to the custom of affixing seals
to written covenants, to render them firm. God ordered Abraham
to put, «r)j^.«av, the mark of circumcision on his own body, as God's
seal, whereby the counting his faith for righteousness, and the con-
stituting him the father of all believers, were confirmed to him.
Hence, Gal. iii. 14. faith counted for righteousness, is called the
blessing of Abraham^ -iimX is said to come on the Gentiles through Christ.
For the same purpose, God ordered all Abraham's male descendants
to be circumcised on the eighth day after their birth. The Israel-
itish children being thus early initiated into God's covenant, their
parents were thereby assured, that if, when grown up, they follow-
ed Abraham in his faith and obedience, they were, like him, to have
their faith counted to them for righteousness, and be entitled to all
the blessings of the covenant : or, if they died in infancy, that God
would raise them from the dead, to enjoy the heavenly country, of
which the earthly was the type. But the covenant with Abraham
being in reality the gospel covenant, set forth in types and figures,
according to the manner of ancient times, m2.j we not, from the
use and efficacy of circumcision, believe that baptisirs, the rile of
initiation into the Christian church, is, like it, a seal of the gospel-
covenant, and a declaration on the part of God, that he will count
the faith of the baptized person for righteousness ? And that, like
circumcision, it may be administered to infants, to assure the parents
that their future faith shall be counted and rewarded as righteous-
ness : or, it they die in infancy, that they shall be raised to eternal
life ? In this view the baptism of infants is a reasonable rite, and
must afford the greatest consolation to all pious parents.

2. In order to hi? being the father, &c, Abraham, while uncir-
cumclsed, had his faith counted for righteousness, that he might be
the father of all them v:ho believe^ whether in or out cf the visible
church. Accordingly, in the covenant which God made with him,
>e coistituted hmv the father of all believers ;. so that, v.batcver pro-
I mise?.:

ROMANS

C^AP. iv;

fideral head of all iJiem ivJio believe
out cf the visible churchy to assure us
that the righteousness of faith shall
he counted even to them^ by virtue of
God's promise to hirn :

1 2 j4lso the federal head of the
circumcisedy that is, of those who. are
in the visible church to assure us
that righteousness shall be counted to
thevjy ivho do not rest contented ivith
being of the visible church only^ but who
also walk in the footjteps of that faith
and obedience ivhich our jather Abra-
ham exercised in uncircurncision ; that
is, while he was no member of
God's visible church.

13 Besides y from the scripture,
(ver. 3.) it is evident, that not on ac-
count of a perfect obedience to any law
whatever, the j^romise was made to
Abraham y atid to his seedy that he
should inherit the worldy but on ac-
count of a righteousness of faith. How
then can the Jev/s expect to obtain
the inheritance of heaven, on ac-
count of a rieihteousness of law ?

who believe (^;;c, 1 17.) m
uncircurncision y that righ-
teousness might be count-
ed even to them :

12 And the father
of THE circumcision^.
THAT RIGHTEOUSNESS
MIGHT BE COUNTEDy
(from ver. II.) to those
who, ARE not of the cir-
cumcision only, but luho
also walk in \\\q footsteps
of the faith ^ of our fa-
ther Abraham, which
HE HAD in uncircuincision.

13 {Vu^y yi.) Besides;
not through a RIGHTE-
OUSNESS (from the end
of the verse,) of lawy *
the promise was to Abra-
ham end to his seed, ^
that he should be the
heir of the w^orld, ^ but
through a righteousness
cf faith o

raises were made to him and to his seed, were in reality made to be-
lievers of all nations.

Ver. 12. Who also walk in the footsteps of tlie faith y &.c. That is^
who, like Abraham, exercise a continued faith \ and who, from
faith, obey God,- through the whole course of their life. See ver„
:-]. note 1.

Ver. IS.— ^-l. Besides y not through a righteousness of law. Here
laxu signifies, not the law of MoseSy which did not exist in Abra-
ham's time, but law in general ; and the meaning is, the promise
snade to Abraham and to his seed, that they should be heirs of the
world, was not made to them on the supposition of their attaining
a lighteousness, consisting in perfect obedience to any law, moral
or ceremonial, but en the supposition of their attaining a righteous
I'less of faith j so that they received the promise of the inheritance,
liot as a debt, but as a free gift, bee ver. 16.

2. 2b Abraham (,;) fjid to his seed. The disjunctive particle
hath here the sense of the copulative, and is so translated in the Sy-
ria c version.

'6. Heir of r't€ world. By this, Eeza and Locke, following th.e
Greek fathers, understand Abraham's being made the father of all

believers ihrcughout llie w

.r'A

I! at thcv forgot, that the tniicri-
la/iCQ-

C^AP. IV. . -

14 (r,5j^) For if they
WHO ARE RIGHTEOUS
hij Iniv ARE heirs, i faith
is rendered vain, and the
promise is made of no
elfect.

15 (r^.^, 91.) Farther
the law ivorketh cut
wrath : (y^.^, 98.) But
where law is not i there
no transgression, i

ROMANS.

221

1 6 For this reason it
IS (43c, 158.) through faith
that IT MIGHT BE (jc«t««

by grace, i in order that

1 4 For if tJieif nuho are righteous bj^
works of laiv^ are heirs oi the world,
their faith (ver. 11.) i.r rendered tise-
less, and the promise, by which they
become heirs as a matter of favour,
is made of no effect : — it does nqt, in
reality, convey that blessing.

15 FartJier, instead of conferring
a title to the inheritance, the law
ivorketh out punishinent, even to the
heirs who, by receiving the inherit-
ance as a free gift, are declared to
be transgressors of the law written
on their hearts ; because luhere law
is not, there no transgression is, nor
treatment of persons as transgres-
sors.

1 6 For this reason^ the inheritance is
hestovi/ed on account of a righteousness
of faith, and not of lavjr, that it tnigJit
he a free gift, in order that the pro~

tance of the vj^orld^ was promised to Ahra]ia?n''s seed likewise : See
Gen. XV. 18. And that in the renewal of the promise, Gen. xvii.
7, 8. some circumstances are added, which shew, that although in
its first and literal meaning, the country promised was the earthlij
Canaan, yet that first and literal meaning, being itsaif the sign of a
higher or second meaning, a better country, even an heavenly, was
promised to Abraham and to his seed by faith, under the type of the
earthly country. See Rom. ix. 8. note, where the propriety of mak-
ing the earthly country an emblem of the heavenly, is shewn. See
also 2 Pet. iii. 13. note 1.

Ver. 14. For if {U -n *9^*, see Rom. iii. 26. note 3,) they who are
righteous by laiv, arc heirs. The propriety of supplyisig the words
who are righteous^ is evident from the foregoing verse, aiid from the
nature of the argument, which stands thus : Jf Abraham'and his
seed were made heirs of the world throuj^h a righteousness of law,
their failh is rendered useless in this transaction ; and the promise
by which they beoame heirs through favour, had no influence in pro-
curing that blessing, they iiavlng merited the Inheritance by their
works.

Ver. 15. Where no law is, &c. Eeza says, the reading here ought
to be, where law is, there trafisgression is. But this is an alteration
of the text without authority.

Ver. 16. — 1. For this reason it is by faith, that it might he ly grace,
A righteousness of law, being unattainable by men, the inheritance
is by a righteousness of faith, and not of law^ j that, being a free
gift, it might be bestowed in the manner and on the persons God

saw

^24 ROMANS. Chap. IV.

mise made to Abraham concerning the promise might be

it, might be sure to all his seed ; not to sure to all the seed ; not

that only 'which is his seed, by the laiv to that only which is

of circumcision, hut to that also ivhich (sk, 161.) hy the law, ^

is his seed, hy possessing the faith but to that also which

of Abraham, who is the federal head is (?^ 161.) ^?/ the faith

o/ lis all who believe, whether of Abraham, who is the

\ve be Jews, or Gentiles, that is father of us all,
persons not in the visible church of
God.

17 {Agreeably to ivhat is written ^ \1 (As it is written,

Gen. XV ii. 5. Surely a father of mn7iy Surely ^ 2l father of many

ftatio?is 1 have constituted thee ;) which nations / have constituted

honour of being the father of all be- thee ^ ) in the presejics of

saw fit : namely, on believers of all nations, -whether the objects of
their faith be raore or less extensive, and whether their good works
be more or fewer. For in the faith and works of believers, there
must be great differences, according to the mental endowments and
outward advantages bestowed on each. In this passage, by the most
'jUSt reasoning, the apostle hath overthrown the narrov/ notion of bi-
gots, who confine the mercy of God within the pale of this or that
church ; and by a noble liberality of sentiment, he hath declared
that all who imitate that faith and piety, which Abraham exercised
while uncircumcised, shall, like him, obtain the inheritance, through
the free favour of God by Jesus Christ.

2. Sure to all the sesd^ not to that only which is by the laiv, &c.
Here the apostle teaches that Abraham had two kinds of seed j one v
by natural descent, called his seed by the law, and another by faith.
See Gal. iii. 26- note. To the natural seed, the promise of the earth-
ly country, called Canaan^ was made : but to the seed by fauh, the
spiritual seed, the promise of an heavenly country, typified by
Canaan, was given. And to each, the promise that was made to
them is sure.

Ver. 17. — 1. As it is written, Surely a father of many nations I
have constituted thee. This promise implied, first. That Abraham
should be the father of a very numerous natural progeny, who were
to be the visible church and people of God, and to whom, as such,
the country called Canaan was to be given, with the other blessings
mentioned in the covenant, according to their first and hteral mean-
ing. Secondly, That Abraham should be the Father of all w'ho be-
lieve and obey the true God, whatever age or country they may live
in •, and that such, by virtue of their being counted to Abraham for
seed, shall receive all the blessings promised to him and to his seed,
hy faith. This honour of being constituted the father of all the pious
and virtuous men in the world, was far greater than if, like Adam
and Noah, Abraham hr.d been the stock from 'vhich the %vbole hu-
man race sprang : for it impUed, That he was the greatest of believ-
ers)

Chap. IV. ROMANST. 225

him whom he believed, * lievers, Abraham obtained when he

EVEN of God, who ma- stood in the presence of him whom he

keth alive the dead, ^ and believed ; even of God, luho mnketh

calleth things which exist alive the dead, and speaketh of things

not as though they exist- in the remotest futurity, which exist

ed, "*• not, with as much certainty as if

they existed,

]8 ('Oj, 61.) He^ con- 18 Abraham, contrary to all the

frary to hope believed ordinary grounds on which men

with hope («$ to ymv^oti) build their hope of oiTspring, believed

ers J and that the title which believers have to the blessings of the
covenant, is founded on their being promised to them in the cove-
nant, as his seed. — This being the right interpretation of the pro-
mise, Surelij a father of many nations I have constituted thee^ the a-
postle's reasonings therefrom to prove the title of the pious Gen-
tiles to the inheritance, are unanswerable.

2. In the presence of him whom he hel'ieved, KxTivcttr/, literally o/)-
posite to ; but the meaning is, God having constituted Abraham the
father of .ill believers, he is, in the other promises of the covenant,
considered by God as their father, and their title to these promises
h founded on their relation to Abraham as his seed.
. 3. Even of God, who niaketh alive the dead. For illustrating the
greatness of Abraham's faith, and to shew with what propriety he
was made the father of all believers, the apostle, in this verse, ob-
serves, that the principles on which he believed the Lord, were en-
larged vie^^s of the divine perfections ; next in ver. IS, 19o he takes
notice of the circumstances which rendered his faith difficult.
Then in ver. 20. he affirms that bis faith was very strong, being
free from all doubts.— Abraham believed that God could make
alive his dead body, so as to enable him to beget a son ,by Sarah,
even in the ninetieth year of her age ;. and that notwithstanding he
had had no children by her in the days of their greatest youth and
strength. He believed rJso, that God was able to bring the idola-
trous Gentiles to know and worship the true God, in such numbers,
a« to make Abraham the father of a very numerous spiritual seed :
Nay, he believed, that although Isaac had been burnt on the altar,
God would raise him to life again. Such exalted notions had this
chief of believers acquired, of the power and faithfulness cfGod.—-
Who maketh alive the dead. This the apostle mentions, to shew that
Abraham knew and believed that God would strengthen his and
Sarah's dead bodies for procreation, and could speak of Isaac and
of Abraham's spiritual seed with as much certainty as if they had all
been already existing.

4. And calleth things which exist not, as tliough they existed. In
this expression, perhaps, the apostle insinuated, that Abraham re-
collected God's haying called all .things into existence, by sayino-y
Let them he : For the traditional knowledge of the creation of the
world, no doubt had been preserved in Abraham's family.

Ver. 19. — 1. And not being weak in faith ; that is, being strong in

Vol. I. Fi Jhith ^

226

ROMANS. Chap. IV.

that he should he the father
of many nations, accord'
ing to ivhat ivas spoken,
(Gen. XV. 5.) So shall
thy seed be.

1 9 And fjoi being weak
in faith, * he did not con~
sider his own body now
dead, ^ being about an
hundred yaim old, [y-uty
214 ) neither the dead-
ness of Sarah's womb.
(Gen. xvii. 1 7. xviii. 11.)

20 (£<5 \ 144. 106.)
Therefore against the pro-
mise of Gody he did ?iot
dispute ^ through unbe-
lief, ^ but was strong in
faith, giving glory to
God.

luith a strong hope^ founded on the
promise of God, that he should be the
father of many nations according to
ivhat IV as spoken y So shall thy seed be ;
inmely, as the stars of heaven for
multitude.

19 And not being iveak, either in
his conceptions or in his belief oi the
power and veracity of God, he did
not consider his civn body noiv dead, in
respect of procreating children, be-
ing about an hundred years old, neither
the deadness of Sarah's ivomby as ob-
stacles to his having a numerous
progeny by her, though she was
ninety years old.

20 Therefore, against the promise of
God, he did not dispute through u?i'
belief, by alleging that the thing was
impossible : but having the firmest per-
suasion of the veracity of God, he gave
the glory of that perfection to God, by
waiting patiently for the perfor-
mance of his promise.

faith ; For the Hebrews, when they meant to asseit a thing strongly,
did it by the denial of its contrary.

2. He did not consider his o%vn body now dead. The children which
Abraham had by Keturah, after barah's death, do not invalidate
this assertion : for Abraham's body having been renewed by miracle,
in order to the begetting of Isaac, might preserve its vigour for a
considerable time afterwards.

Ver. 20. — 1. Therefore against the pro??nse of God he did not dls-
pute ; So the original w'oxAs ct; h rnv iTrtx-yyiXtav rv ®iu ^'hiix^i^n, should
be translated : for the word ^tcTc^MtrCai^ signifies to dispute-^ Jude, ver,
9. See also Rom. xiv. i. note 3.

2. Throiivji unbelief. V/e are told indeed,, that Avhen God de-
clared that Sarah was to be the mother of nations, Gen. xvii. 17.
Abraham fell upon his face ^ and laughed., and said in his lieart^ Shall
a child be born to him that is an hundred years old? &c. But these
questions did not proceed from unbelief, but from admiration and
gratitude, as may be gathered from the posture, in which he thought
these things. And with respect to his laughing, it did not imply
any doubt of God's promise, otherwise he would have been rebuked,
as Sarah vn as for her laughing : but it means simply, that he rejoiced
at God's promise i for in the Hebrew language, to laugh, signifies
to rejoice, Gen. xxi. (j. God hath nuide me to laugh, so that all
that hear will laugh with me ; consequently the passage may be
translated, Abraham rejoiced and said, ^c. At the time Abraham

thu?

Chap. IV. ROMANS. 227

21 (Kaf w>^n^o^9^yi^ei^) 21 j4fid luns fullij persuaded y that

And was fully persuad-*' what ivas promised y Gad-ivas able even
ed, that what was pro- to perform ; although the longer he

waited, the accomplishment of the
promise must have appeared, to aa
ordinary faith, the more diflicult.

22 This strong faith, exercised
by Abraham for so long a time, be-
ing highly pleasing to God, There-
fore also it ivas counted to him for

mised^ i he was able
(is<js<, 218.) certainly to
perform.

22 (Aio %gi.i) Therefore
also it ivas counted to him
for righteousness. (See
Rom. iv. 3. note 2.)

23 Now it was not
written for his s-ike onlyy
that it was so counted to
him ;

2i But for our sakes
also, to whom it ivill he
counted, EVEN to those
IV ho believe (scr*) on him,
luho raised up Jesus i
■our Lord from the dead,

righteousness.

23 Noiu it luas not recorded by
Moses^i^r Abraham's honour only, that
his faith ivas thus counted to him in
his uncircumcised state •, (see ver. 3.)

24< But it was recordeciyir our be»
ncfit alsoy to ivhomy as Abraham's
children, the like faith will be coujited
for righteousness, evefi to those in
every age and nation who believe on
Jiiniy (believe whatever he declares
and promises) luho raised up Jesus
our Lord from the dead :

thus rejoiced, on account of the promise of a son by Sarah which
God made to him, he prayed, ver. IS. Oh that Ishmael might live he-
fore thee ! But this he said, from no distrust of God's promise, but
fiom bis desire tiiat isVimael might be continued in life, as appears
from God's answer, ver. 20. ^x for Ishnael I have heard thee ; be-
hold I have blessed him, and veil I make him fruitful y &.c.

Ver. 1\. That what was promised. So « iTfAyyiXrcti. signifies, be-
cause, as Erasmus and Estius observe, it is the preterite of the pas-
sive voice. The word bath the same signification, Gal. iii. ly. Heb.
xii. 2t).

Ver. 24. K'i)en to those who believe on him who raised up JesuSy ^c.
As Abraham's faith, which was counted to him for ri;:;hteoubness in
his uncircumcised state, consisted in his being fully persuaded, that
what God had promised concerning the number ot his seed, he was
able and willing to perform ; so the faith which will be counted for
righteousness, to them who beheve on the true God, consists in
their being fully persua^-ed, that what Gad hath decL red and pro-
mised, either by the light of nature or by revelation, he is able and
willing to perform. For it ought to be remarked, that it is not said
here, ihi^t faith will be counted to them who believe that God raised up
Jesus. That would have limited salvation to those alone who are
favoured with an external revelation, contrary to his reasoning in
the former part of the chapter : But it is said, faith v;ill be count"
ed ;o them, who believed on hitJiy who raised y &c. j that is, who be-
lieve on the true God, For the expression, Him who raised up Je-

2 SUM

2'2S ROMANS. Chap. IV,

25 Who being the seed of Abra- 25 Who was deliver-
ham, in which all nations are to be ed TO DEATH (^;««, 112.)
blessed, ivas delivered to death by for our offences, (Rom.
God, for our offences, atid luas rats- v. 8.) and was raised '
ed again from the dead, and made again (^/«i) for our jus-
universal Lord, Jhr our deliverance titication. ^
from ignorance and wickedness, »

sus our Lord from the dead, is a periphrasis for tGoz/, formed in al-
lusion to vcr. n. and to introduce what is added ver. 25. We have
the same periphrasis, chap. viii. 11.

. Ver. 25. — l.Who was delivered to death for our offences and ivas
raised. The raising again of Christ for our justificatiun, mentioned
in this verse, must be taken in connection with his ascension into
heaven, and his exaltation to the governm-ent of the universe. For
our deliverance fiom sin, which is the import of the woid jusiifca-
tion in this clau?e, as di^tinguished from the pardon of offences \\\
the preceding (See the following note,) is accomplished through
the power w^hich Christ received as JLord and Mediator, after 'his
lesmrection. * >

2. Raised again for our justification. According to Locke, this
is " Raised to ascertain to us eternal life, the consequence of our
justification." But to this interpretation it may be objected, that
the justification which sinners obtain through the resurrection of Christ
being distinguished from the pardon of our offences^ procured by his
death, it must be something different from pardon^ and eternal lif\
its consequence. Now, what c?n that be but the deliverance of be-
lievers, especiRlly the believing Gentiles, from ignorance and wic-
kedness, by Christ's powerful government of the world ? According-
ly, the \\Qx6. justify is used in the sense of delivering^ Rom. vi. 7.
He that is dead^ t^tx-amrai, {is justified^ is freed from sin, (Bible tran-
slation.) This efficacy Crf Christ's resurrection, to justify ov deliver
believers from the power of sin, is taken notice of by St Peter, Acts
jii. 26. God having raised up his son Jesus, sent him to bless you, by
tui-ning avooy every one of you from hiv iniquities. * And the deliver-
ance itself is excellently described, Col. i. 13. and Is termed redemp-
tion, 1 Pet. ii. 1§. — It is no objection, that jusii€cation, as imply-
ing deliverance from the power of sin, is ascribed to the blood, or
death of Christ, Rom, v. 9 : For the persons there faid to be justi-
fed by his blood, are represented as not yet saved frorn wrath through
him. Neither is it any objection, that salvation from, vyrath, or pu-
nishment, is ascribed, Rom. v. 9, 10. to Christ's lij^e. These hap-
py effects are attributed to Q\ix\%\''% death and resurrection^ indiscri-
minately, as It suited the apostle's arguinent. For the Father, as
the reward of his Son's obedience to death, having empowered him
to deliver mankind from sin, as well as from punishment, both these
deliverances may be ascribed to his blood or death, as the meritorious
cause. See Rom. v. note 2. At the same time, being accomplish-
cd by his resurrection from the dead, and his exaltation to the go-
verpmeBt of the universe, the S7:mc deliverances may, with equal

propriety

Chap. V.— View. ROMANS. 22^

propriety, be ascribed to his resurrection or life^ as \^^t efHcieiU causco
According!/, Peter told the council, Acts v. 31. Him hath God ex-
alted with his ri^ht, to be a Frince and a Saviour^ for lo gizw repen-
tance and remission of sins.

Bishop Sherlock thinks, Christ was raised for our justification^ that
there mipht be a sure foundation for our faith in him as the Son of
God, by which we are justiiied. But as the apostle in this passage
speaks of the pcrdon of offences^ as dliferent from jiistif cation^ the
interpretation which Ihave given is more simple and naiiual.

CHAP. V.

View and Illustration of the Discoveries contained in this Chapter,

^1~'0 comfort the Roman brethren und.er the evils which the
•* professioii of the gospel brought upon them, the apostle,
in the beginning of this chapter, enumerated the privileges
which belong to believers in general. And from his account,
it appears, that thfe privileges of Abraham's seed by faith, are
far greater than the privileges W'hich belonged to his seed by-
natural descent, and which are described, Rom. ii. 17 — 20.

The first privilege of the spiritual seed is, That being iusti-
fied by faith, they have peace with God through Jesus Christ,
ver. 1. This, to the Gentiles, must have appeared an unspeak-
able blessing, in regard they had been taught by the Jews to
consider themselves as children of lurathf and enemies of God,
ver. 10. — ^Their second privilege is, By the command of Christ
they are admitted through faith into the covenant made with
A.braham, and into the Christian church. — Thirdly^ They boast
in the hope of beholding the glory of God in heaven ; a privi-
lege far superior to that of beholding the glory of God in the
tabernacle, and in the temple on earth, of v/hich the natural
seed boasted : for it is the hope of living eternally with God in
heaven, ver. 2. — ^\\^\x fourth privilege is. They boast in afflic-
tions, especially those which befal them for the name of
Christ: because afflictions in>prove their graces, and render
their hope of eternal- life sure, ver. 3, 4. —But many, even of
the believing Jews, denied that the Gentiles had any reason to
hope for eternal life, while they did not obey Moses. Where-
fore, to shew that they are heirs of that, and of all the bless-
ings promised in the covenant to the seed of Abraham, by
faith, equally with the Jev^rs, the apostle appealed to God's
shedding down the Holy Ghost upon thern, even as on the
Jews, ver. 5. — And to Christ's dying for them in their ungod-
ly state, ver. 6 — 8.— And told them, since they were already
justified^ that is, delivered from their heathenish ignorance and
wickedness, and reconciled^ that is, put intO' a state of salva-
tion by the blood of Christ, they might well expect to be /^i'<?^

230 ROMANS. Viev/.— Chap. V.

in due time from wrath, by his hfe In the human nature ;
since in that nature, he exercises the ofEces of Lord and Judge
of the world for their benefit, ver. 9, 10 — The last privilege
belonging to the spiritual seed, rnentioned by the apostle, is,
That being reconciled, they can boast in the true God as their
God, equally with the natural seed, whose relation to God
was established by the law of Moses only. x\nd this privilege
he told them, they had obtained, Hke all the rest, through Je-
sus Christ, by whom they had received the reconciliaiion.

Having mentioned the reconciliaiion of the Gefitilesy the apostle
took occasion, in this place, to discourse of the entrance of sin
and death into the world, and of the remedy which God hath
provided for these evils, and of the extent of that remedy ; be-
cause it gave him an opportunity, not only of explaining what
the reconciliation is, which we have received through Christ,
but also of displaying the justice of granting reconciliation to
all mankind through him, notwithstanding tlie greatest part of
them never heard any thing, either of the reconciliation, or of
Christ who procured it for them.

And first to shew the justice of granting reconciliation to the
whole human race through Christ, notwithstanding many of
them are ignorant of him, the apostle reasoned in this manner ;
As it pleased God, through the disobedience of one man, to
subject all mankind to sin and death, notwithstanding the great-
est part of them never hearc] of that man's disobedience ; so to
render this determination con>iistent with justice, it pleased
God, through the obedience of one man, to make all men ca-
pable of righteousness and life, notwithstanding the greatest
part of them have no knowledge of the person to wliom they
are indebted for these great benefits, ver. 12. — This second
member of the comparison indeed, the apostle hath not express-
ed, because he- supposed his readers could easily supply it, and
because he was afterwards to produce this unfinished compari-
son in a complete form, by separating It into two parts, and
adding to each part the clause of the omitted member which
belongs to it. "Wherefore, having enunciated the first member
of the comparison. Instead of adding the second, he proceeds
to establish the first, because on It the truth of the second
member, which he supposes his reader to have supplied in his
own mind, depends. The proposition asserted in the first
member is, that all men are subject to death for Adam's sin.
This the apostle proves by the following argumient ; No action
is punished as a sin, where there is no knowledge of any law
forbidding It, ver. 13. — Nevertheless, from Adam to Moses,
death seized infants and idiots, who being incapable of the
knowledge of law, were incapable of transgressing law.
Wherefore, having no sin of their own, for which they could

be

Chap. V — View. ROMANS. 231

be punished with death, they must have suffered for Adam's
transgression ; which shews clearly, that death is inflicted on
mankind, not for their own, but for Adam's sin, who, on that
account, may, by contrast, be called the type of him who was
to come and restore life to all men, ver. 14.

Farther, it was a matter of great importance to prove, that all
mankind are punished with death for the sin of the first man,
because it shews, that the punishment of our first parents' sin'
was not forgiven, but only deferred, that the human species
might be continued, Accordingly, by God's sentence pro-
nounced after the fall, Gen. iii. 15 — 19. Adam and Eve were
allowed to live and beget children. And as in the same sen-
tence, they were told, that the seed of the woman would bruise
the serpent's head, it was an intimation, that on account of what
the seed of the woman was to do, a new trial, under a better
covenant than the former, was granted to them and their pos-
terity, that they might have an opportunity of regaining that
immortality which they had forfeited. These things the apos-
tle supposes his readers to know ; for he proceeds to compare
the evils brought on mankind by Adam, with the advantages
procured for them by Christ, that all may understand the gra-
cious nature of the new covenant, under which the human
race is placed since the fail.

From what the apostle hath said of the effects of Christ's
obedience compared with the consequences of Adam's disobe-
dience, it appears that the former are superior to the latter in
three respects. The first is, Christ's obedience hath more
merit to obtain for all mankind a short life on earth, and after
death a resurrection to a new life, in which such of them as are
capable of it, are to enjoy happiness for ever, than Adam's dis-
obedience had demerit to kill ail mankind, ver. 15 The second

is. The sentence passed on mankind, was for one offence only,
committed by their first parents, and it subjected them all to
death temporal ; but the sentence Vvhich bestows the gracious
gift of pardon, hath for its object the offence of A.dam, and ali
the offences which the pardoned themselves may have commit-
ted during their own probation ; and issueth in their being ac-
counted righteous, and entitled to eternal life, ver. l^.^Tiie
third is. In the life which they who are pardoned and account-
ed righteous, shall regain through Christ, they shall enjoy much
greater happiness than they lose by the deach to which they are
; subjected through Adam's offence, ver. 17.

Having thus contrasted the benefits procured for mankind by
Christ, with the evils brought on them by Adam, the apostle
sums up these particulars in two conclusions. The first is :
As it was ju3t, on account of one offence committed by Adam,
to pass sentence of condemnation on all,, by wliich all have been

subjected-

im ROMANS; View.— Chap.^V^:

subjected to death, so it was equally just, on account of one
act of righteousness performed by Christ, (his dying on the
cross,) to pass, sentence on all, by which all obtain \\\^ justifica-
tion of life ; that is, a short life on earth, and at the last day, a
resurrection from tlie dead, ver. IS. — The second conclusion
is : As it Was just, through the offence of one man, to consti-
tute all men sinners *, that is, through the disobedience of Adam,
to convey to all men a corrupted weakened nature, whereby
they are made nable to sin, and to eternal death ; so it was
equally just, through the obedience of one man, to constitute
all mankind righteous \ that is, to put them in a condition of
obtamiijg righteousness here, and eternallife hereafter, ver. 19.'
— For, in what manner could all mankind be constituted righ-
teous, unless by granting them a personal trial under a new
covenant, in which not perfect obedience is required, in order
to righteousness and life, but the obedience of faith. From
these two conclusions, we learn v/hat the condemnation is, which
was brought on all mankind by Adam, and what the reconcilia-
tion is, which all mankind receive by Christ.. By Adam man-
kind were made mortal and liable to sin. By Christ they are
allowed a temporary life on earth, and have a trial appointed
them under a gracious covenant, by which they may attain
righteousness and eternal life through faiths

In the two conclusions just now mentioned, the unfinished
comparison, with whicli the apostle introduced this admirable
discourse, is completed in the manner expressed in the com-,
mentary, ver. 12. For in the first conclusion, ver. 18. the
entrance and progress of death through Adam's sin, being de-
scribed as in ver. 12. its remedy is declared, which is there
wanting. And in the second conclusion, ver. 19. after men-
tioning the entrance and progress of sin, as in ver. 12. its re-
medy which is wanting there, is likewise described. This or-
der the apostle followed, because, though the entrance of sin
was prior to that of death, he mentioned the entrance of sin
last, that 'lit miglit have an opportunity of speaking concerning
the rule by which Adam and his posterity, now reconciled
were to direct their actions, daring the trial appointed them
under the nev/ covenant. For, after telling us, that as all were
constituted sinners by Adam's disobedience, so all shall be con-
stituted righteous through the obedience of Christ, he adds,
But laiv silently entered ; that is, after the sentence was passed,
Gen. iii. 15 — 19. whereby Adam was allowed to live and be-
get children, and with his posterity was placed under the new
covenant, the law of God written on their hearts silently took
place as the rule of their conduct under that covenant. And
although the offence of actual transgression thereby abounded,
grace hath superaboundcd, in the resurrection of all who die in

infancy

Chap. V View. ROMANS. 233

infancy and idiocy, to a better life than that which they lose
through Adam's disobedience, and by bestowiiig the same bless-
ing on such adults as fulfil the requisitions of the gracious

new covenant under which they are placed, ver. 20 And

thus it hath come to pass, that as the sin of the first man hath
exceedingly tyrannized over the whole species, by introducing
actual transgression and death j so also the infinite goodness of
God shall reign, by destroying sin and death through a righte-
ousness of faith, which shall be counted to believers, and re-
warded with eternal hfe j and all through Jesus Christ our
Lord, ver. 21. — Thus, according to the doctrine of the apostle,
all mankind are, and ever have been included in the new cove-
nant. Consequently the advantage which they have received
by Christ, is much greater than the loss they have sustained
through Adam. And it is reasonable to think it should be so ;
because the goodness of God more effectually disposes him to
bestow blessings on mankind, on account of Christ's obedience,
than to inflict evils on them on account of Adam's disobedi-
ence.

Before this subject is dismissed it may be proper to observe,
1. That in this remarkable passage, we have the true a>
count of the entrance of sin and misery into the world, and of
the method in which these evils have been remedied ; subjects
which none of the philosophers or wise men of antiquity, were
able by the light of reason to fathom. Sin entered through the
disobedience of our first parents, whereby they became liable to
immediate death ; and if God had executed his threatening,
the species would l:wve ended in them. But because in due
season his Son was to appear on earth in the human nature,
and to make atonement for the sin of men, God, in the pros-
pect of that great act of obedience, suffered Adam and Eve to
live and propagate their kind, and granted them a new trial
under a covenant, better suited to their condition tfian the
former; in order, that if they behaved properly during their pro-
bation, he might raise them to a better life than that which
they had forfeited. In this new covenant, the obligation of the
law written on their heart was continued •, only perfect obedi-
ence to that law was not required in order to life, but the -obe-
dience of faith. And although the punishment of their first
sin took place so far, that the life granted to them and to their
posterity, was to be a gradual progress through labour and mi-
sery to certain death ; yet being all comprehended in the gra-
cious new covenant, they are all to be raised to life at the last
day, that such of them as are found to have given the obedi-
ence of faith during their probation, may receive a more hap-
py life than that which was forfeited by the disobedience of
their first parents, and be continued in that happy life for ever;
Vol-. I. G g Thus.

S34 ROMANS. View.-^Chap. V

Thus, by tlie remedy which God hath applied for curing the
evils introduced by the first man's disobedience, the righteous
will be raised to a greater degree of happiness, than if these
evils had not taken place.

2. According to tlie view which the apostle hath given us
of the ruin and recovery of mankind, the scheme of redemp-
tion is not a remedy of an unexpected evil, contrived after that
evil took place ; Christ's obedience was appointed as the means
of our deliverance, at the very time the resolution permitting
the entrance of sin was formed. And therefore, to make man-
kind sensible of this, the apostle assures us, Ephes. i. 4, That
ive were chosen m Christ before the foundation ef the world : And
2 Tim. i. 9. That we are saved and called, according to God's own
purpose and grace, which was given us in Christ, before the world
began : And 1 Pet. i. '20. That Christ was foreordained before
i he foundation of the world, but was manifested in these last times

for us, — And as the plan of our redemption was formed along
with the decree permitting our fall, so its operation was co-e-
val with the introduction of that evil, and in some respects ex-
tends to ail. Hence Christ is called. Rev. xiii. 8. The Lamb
which was slain from the foundation of the world ; and he is said,
2 Cor. V. 15. To have died for all. See the note on that verse.
And his death is termed, 1 John ii. 2. j4 propitiation for the
v.uhole world.

3. From other passages of scripture we learn, that sin and
death were permitted to enter into the world, not only because
by ^ the rem.edy to be applied to these evils, God intended to
make m.ankind more happy than they would have been, if these
evils had not existed, but even to promote the good of the uni-
verse. Accordingly, in the scheme of redemption, there is a
higher display of the perfections of God to all intelligent be-
ings, than could have been made, had there been no sin, nor
misery to be remedied. So St Paul teaches, Ephes. iii. JO.
That now unto governments and powers in the heavenly regions, the
multiform wisdom of God may be made known through the church.
Tanner, the new display of the perfections of God made in the
plan of redemption, by furnishing many powerful motives to
virtue, whose operation is not confined to any one order of ra-
tional beings, nor to any particular time, will render God's
moral government effectual, over all his intelligent creatures
for ever.

4. By the illustrious display of the scheme of redemption,
made in this admirable passage, and by shewing that it hath for
its object not a single nation, nor any small portion of the hu-
man race, but believers of all nations, the apostle has condemn-
ed the bigotry of the Jews, and of all who, like them, confine
•salvation to their own church, and exclude others from sharing

in

Chap, v.— View ROMANS. 235

in the mercy of God through Christ, merely because they are
ignorant of him, not through their own fault, but through the
good- pleasure of God, who hath denied them that knowledge :
Or, because they do not hold the same objects of faith with them,
although they possess the same sprit of faith, and live piously
and virtuously according to their knowledge. For his v/hole
reasoning on this subject proceeds on the supposition, that, if
it was consonant to justice, that the demerit of Adam's disobe-
dience should extend to all mankind, notwithstanding tha
greatest part of them never knew any thing either of him or of
his disobedience, it must be equally consonant to justice, that
the merit of Christ's obedience should extend to all mankind,
who are capable of being benefited by it, although many of
them, have had no opportunity of knowing any thing concern-
ing that meritorious obedience. Besides, as the plan of re-
demption will, no doubt, be fully made known to the pious
heathens, after they are admitted into heaven, the glory of
God and the honour of Christ, will be advanced by the disco-
very at that period, as effectually as if it had been made to
them during their lifetime on earth. And with respect to
themselves, although the knowledge of Christ and of the me-
thod of salvation through him, is not bestowed on them, till
they come into heaven, it will then operate as powerfully in
making them sensible of the mercy of God, and in laying a
foundation for their love and gratitude to Christ through all e-
ternity, as if that knowledge had been communicated to them
sooner. If so, to fancy that persons, who, notwithstanding
their want of revelation, are actually prepared for heaven,
will be excluded from that blessed place, merely because,
while on earth, they were denied that knowledge of Christ,
wfiich, with equal effect, may be communicated to them in
heaven, is to contradict all the representations given in the
scriptures, of the impartiality of God, as the righteous gover-
nor of the universe.

New Translation. Commentary.

CHAY.Y.l.Where^ CHA.P. V.— 1 Wherefore being

fore, being justified (see delivered from ■ the power of sin by

IV. 25. note 2.) by faith, faith, and having laid aside our en-

- we have peace with mity to God, lue, the spiritual seed

Ver. 1. — \. Being justified bij faith. If this is an inference from
xvhat immediately goes before, justified, as in the last verse of the
preceding chapter, means, delivered from ignorance and wickedness
through the influence of faith. This sense of the \wox6. fustifed \i?LS
m ver. 9. of this chapter, and 1 Cor. vi. 11. But if the inference is
from the general doctrine explained in the preceding chapter, justi-

2 pd,

:?S6 ^ ROMANS. CffAP. V.

of Abraham, hav? peace ivitJi God God, * through our

through our Lord Jesus Christ : Lord Jesus Christ :

2 Through ivhom also lue have been 2 Through whom ive
introduced by fa'ith^ into this gracious have had introduction also
covenant^ in ivhich ive standi and (see note on Eph, ii. 18.)
hoasti not in seeing the glory of God by faith, into this grace '^
in any tabernacle or temple on in which we stand, ^ and
earth', as the natural seed do, but ^(j.'tj-/ (gajri) in hope of the
in the hope of beholding the glory cf glory of God.

God in heaven.

3 j4nd this is not our only boasting ; 3 And not only so,
for while the Jews boast of the but nve even boast {iv^
earthly felicity, promised in the law, 166.) of cffflictions, *

fed, as in many other passages where believers are said to be justi-
fied in the present life, will signify their having t\\t promise ofjusti-

f cation given them. — Locke contends, that justification, with the o-
ther privileges mentioned in this chapter, arc national privileges, and
that they belong to all who profess to believe in Christ. But any
one who remembers the apostle's assertion, That the gospel is the

power of God unto salvation, to every one who believeth, will not easi-
ly allow, that salvation is a national privilege, which belongs to all
who profess to believe in Christ.

2. We have peace with God, &c. If this is understood of the Gen*
riles, the meaning is : We Gentiles, who formerly were enemies of
6od, ver. 10. are noxv at peace with him, and are no longer terrified
with the fear of his wrath j having by faith in the gospel, separated
ourselves from the rebels against Ins government, and joined our-
selves to his people. But if this is understood of believers in gene-
ral, the meaning is : Being delivered from sin and punishment by
means of faith, we have, in this new state, peace with God, whom
we now regard as our father and friend.

Ver. 2. — 1. Through whom we have had introduction also hy faith,
irifo this grace. The word also shews, that grace in this verse is a dif-
ferent blessing ^xom peace, mentioned in ver. 1. It is the gracious
new covenant which Christ procured for mankind, and which is the
source of their peace.

2. In which we stand. For this translation of the word ic-y,x(Xfiiv, see
!Ess. iv. lO. The original word iraKc/, signifies to stand firm. As the
apostle often compares the conflicts \\hich the first Christians main-
tained against false teachers and persecutors, to the Grecian com-
bats, it is probable that, by their standing firm, he meant, that the
Gentile converts, as stout* wrestlers, successfully maintained their
faith in the gospel, in opposition both to the Jews and heathens, not-
withstanding the evils which the profession of their faith had brought
on them.

Ver. 3. — 1. We even toast of qffiictions. The apostle mentions
afflictions as matter of boasting to the spiritual seed, because their
■Virlues were improved by afflictions, 'i his boasting, therefore, was

much

Chaf. V. ROMANS. 23?

knowing that affliction ive even boast of affUdionSr^ hnoiu^
nvorketh out patience ; * ing that affliction worketh out 2^atience

in us.

4 And patience, appro- 4 And patience approbation from
hation^ ^ and approbation, God, and approbation hope of en-
hope : joying eternal life.

5 And («, 67.) tliis 5 And this hope will 7ict make us
hope maketh not asham- ashamed, as the hope wliich the na-
ed, because the love of tural seed of Abraham entertain of
God is poured out * (sv, salvation, on account of their de-
163.) into our hearts, by scent, vi^ill make them ashamed ; be-
the Holy Ghost ivho is cause a convincing proof of the love
given to us. ^ of God is poured out into our hearts, bi^

the Holy Ghost,' luho is given to us.

much better founded than the boasting of the natural seed, who, hj
applying the promises of national prosperity, and the tlireatenings of
national adversity, contained in the law, to individuals, had taught
themselves to consider prosperity as a mark of the favour of God,
and affliction as a token of his displeasure. A remarkable instance
of rejoicing in afflictions, we have. Acts v. 41. They departed from
the face oj the council, rejoicing that they voere counted worthy to suffer
shame for his name.

2. Knowing that affliction worketh out patience. This effect afflic-
tion produceth, by affording to the afflicted an opportunity of exer-
cising patience, and by suggesting considerations which naturally
lead the mind to that virtue.

Ver. 4. And patience approhalicn. The original word hxtfin^ pro-
perly signifies the trying of metals. It signifies likewise approbation,
in consequence of trial, -Phihp. ii. 21. Hence loxifia-, the adjective,
denotes not only one who is tried^ but one who is approved, la like
manner J9;t/^a?;«y the verb, signifies both to try and to approve.^ Rom.
xii. 2. 1 Cor. xvi. 3. In this passage, the word 'hoK^if.y\ may either be
translated /^roq/', namely, of God's assistance, and of our own stedfast-
ness, or approbation bestowed by God.

Ver. 5. — 1. Because the love of God is poured out into our hearts.
The original word j;t;4£;^vT-«/, is commonly used, as Whitby remarks,
when the effusion of the Holy Ghost is spoken of. Wherefore, a>
the apostle, in this passage, had in his eye the gifts of the Spirit be-
stowed on the Gentiles, as proofs of God's love to them,, he elegant-
ly tells them, that the love of God was poured out into their hearts .
along with the spiritual gifts,

2. By the Holy Ghost, who is given to us. The spiritual gifts be-
stowed on the first Christians were clear proofs, especially in the case
of the Gentiles, of the love which God bare to them, and of his pur-
pose of saving them. And therefore, when the Jewish believers, who
reproved Peter for preaching the gospel to Cornelius and his friends,
heard that they had received the Holy Ghost, ihei/ held their peace,
and glorfed God, saying, Then hath God also to lie Gentiles granted

repentance

238 ROMANS. Chip. V.

6 Besides, Kjje being still so tveak 6 (ratg, 91.; Besides^
through sin, that we could not de- nve being still lueak, ' in
liver ourselves, in ike proper season^ due time * Christ died ^
Christ died for the idolatrous Gentiles ^ (y^^g) for the ungodly,
as well as for the Jews.

7 Now, Christ's dying for all 7 {Tu^, 97.) Noxu
mankind, appears a most astonish- scarcely tor a just man
ing instance of love, when we con- will one die ; * {lzs:%^ y«^,
sider th^t scarcely for a just man, who 98.) though for a good
only gives to every one his due, will man one perhaps would
an?/ one die, though for a beneficent even dare to die.

man, some one pjerhaps luould even dare
io die*

8 But his oivn love to men, Gcd hath 8 But his own love to-
raised above all human love, because ivardi us, God commend-
ive being still sinners, Christ died for ed, ^ {cu, 254.) because

repentance unto Ife, Acts xi. 18. Farther, the ordinary influences
oi the Spirit, bestowed on believers, by renovating their nature, af-
fords them the fullest assurance of pardon and salvation through
faith : Hence they are said to be sealed with the Spirit of promise,
Epb. iv. .SO. And the Spirit himself is called, the earnest of the in-
Juritance^ Eph. i. ]3, 14. *, and is said, Rom. viii. 16. to bear witness
with their spirit^ that they are the children of God.

Ver, 6. — 1. Besides, we being still weak. The original word
Kir?^.vuv, signifies weak through sickness j and is used here to shew the
perniciOUS influence of sin, in weakening all the faculties of the soul.
.•.■;aiah has used the same metaphor, chap. i. 5. The whole head is sick ,
the whole heart is faint.

2. In due time {xarxxaioiM *, see 1 Thess. v. 1. note 1.) Christ died.
When the season for the pyblicaticn of the gospel, and conversion of
the world was come, Christ appeared in the tiesh, and died for the
ui-igodly. This is called the frlriess of the time, Gal. iv. 4. ,• and the
time before appointed of the Faih r.

3. Christ died for the urigodlij. i^ the ungodhj here, are the idola-
trous Gentiles, the mcanlrg is : He died to obtain a right to the
Gentiles as his people, to deliver them from the dominion of Satan,
to procure pardon for them, and to bestow on thera everlasting life,
^ee Rom. ir. 25. note 2.

Ver. 1. Scarcely for a just man. In this place, the Syriac version
•hath, J^r ungodly men, which Beza says he would prefer to the com-
mon reading, if it were not contradicted by all the ancient MSS.
and by the Vulgate version. The dying l^-tjor a just man, ^.n&for
a fTood man, mentioned in this verse, is evidently dying in their room
or stead. And therefore Christ's dying In^ iift.u\^for us, mentioned
in the next verse, hath the same meaning.

Ver. 8. — 1. His love to us God comm.ended, &c. He hath enhan-
ced it, he hath rendered it highly praise-worthy. In this sentiment
the apostle is authorised by his Master, who mentioned it as a great

instance

Chap. V. ROMANS. 239

we being still sinners, w/, to procure us a temporary life

Christ died (utti^) for on earth under a better covenant

us. 1 than the first.

9 Much more then, 9 Much more tJujiy being ncnu al-
being now justified * by lowed to live unde;r the new covenant
his blood, a vi-e shall be through the shedding of his bloody ive
saved from wrath Qiu) shall be saved from future punishment
through him. (Ver, JO.) through him^ if we behave well under

that covenant.

10 ¥ or ii being enemies y 10 For, if being enemies under
we wsre reconciled ' to sentence of death, we were respited,

instance of God's love to men, that he gave his Son to die for them.
John iii. 16,

2. Christ died for us. Raphelias, in his riOtes on this verse, frcn-i
Xenophon, hath shewn, that the phrase died Itti^ for us^ sign'iBeSf^ied
in our stead: which likewise is its meaning in ver. 7. bee the note
there. Christ died to obtain life, both teniporal and eternal for our
first parents, and for us. Jiee Rom. v. lb, note 2.

Ver. 9, — 1. Being now justified by his bloody %ve shall he sa'-jed from
ivrath through him. Here persons are said to be justified by Christ's
blood, who are not saved from wrath through him. For to hejusti-
jied, sometimes signifies to he delivered frotn any hind of e'uil. Xh.us,
Rom. iv. 5- JustifcatiGn by Christ's resurrection, signifies deliverance
from sin, by the governriient which Christ exercises since his resur-
rection.— Rom. vi. 7. Justfedfrjm^ is delivered from sin as a master.
—And htxty justified by his bloody means, that, in the view of Christ's
shedding his blood, Adam and Eve were respited from death, and
being allowed to live, he and they were placed under a nevtr cove-
nant, by which they might regain immortality. This is what is call-
ed ytf>r^/)fir^/"/o/2 of life, ver. IS.

2. By his blood. The blood of Christ, considered as a corporal
substance, can have no eflicacy in the justification of sinners, either
by delivering them from wickedness, or from punishment. But the
shedding of his blood, considered as a suffering of death for us, in o-
bedience to God, and undergone by a person of so high and so holy
a nature as Jesus, and for so noble an end as the salvation of sinners,
must be very meritorious in the sight of God j and in reward of that
great act of obedience, God might justly bestow on Christ the offices
of Mediator and Governor, for the purpose of delivering mankind
from sin and death,

Ver. 10. — ^1. For if heifig enemies, ive were reconciled. To be re-
conciled, when spoken of subjects who have been in rebellion against
their sovereign, is to be brought into a state in which pardon is of-
fered to them, and they hav^ it In their power to render themselves
capable of that pardon , namely, by laying down their enmity. This
idea of reconciliation is clearly taught 2 Cor. v. 19. God was recon-
ciling the world to himself tioi counting to them their trespasses ; and
liuthput in lis (apostles) the wiordof thereconciliciicn — 20. Seeing God

beseeches
\

240 ROMANS. Chap. V.

nml made to lay down our enmity to God, through the death

Godi through the death of his Son : of his Son ; much more

much more being thus reconciled^ lue being reconciled, ^ we

shall be saved from punishment through shall be saved FRQM

his life m the body, which he re- WRATH {yex.9, iVylQl.')

gained, that he might govern us through his life,
now, and acquit us at last.

11 And net only do we hope to be 11 And not only so,

saved from wrath by Christ's life, but we even boast in God,

but lue believersy the spiritual seed, ' through our Lord Jesus

£ven boast in God as our God, through Christ : by whom we

cur. Lord Jesus Christy by whom ive have now received the

have now received an opportunity of reconciliation^ %
being pardoned.

beseeches by us^ we pray in Christ's steady be ye reconciled to God. —
Agreeably to this account of reconciliation^ the word denotes, Rom.
xi. 13. The reception of the Gentiles into the churchy where pardon be-
inp- offered to them, they were besought, by the ministers of Christ,
to be reconciled to God, by laying down their enmity. Wherefore,
the reconciliation received through Christ is God's placing all man-
kind, ever since the fall, under the gracious new covenant pro-
cured for them through the obedience of Christ •, in which the par-
don of sin is offered to them, together with eternal life, on their ful-
filling its gracious requisitions. In short, reconciiiation is the placing
of mankind in a state of salvation, ?Lnd thereby removing their enmity
to God.

2. Much more being reconciled^ %ue shall be saved from wrath through
his life. The apostle's argument is. If God had such a love to man-
kind, that, on account of the death of his Son, he put them all, from
the beginning, into a slate in which salvation might be obtained by
them 'y having so reconciled them, he will much more willingly save
such of them as his Son, in the course of his government hath fitted
for salvation, by slaying the cause of their enmity to God. See Eph.
ii. 16. note 3.

Ver. 11. — 1. Boast in God. The apostle makes this observation,
to shew, that the boasting of the Jews in the true God, as their God,
and King, and Father, -was no longer peculiar to them.

2. Our Lord Jesus Christy by whom we have now received the re-
conciliation. The Greek noun ««r«xxay>jv, translated reconciliationy
comes from the verb xrrTaXX««-<r«, which, in the preceding verse, our
translators have rendered reconcile. Wherefore, the noun derived
from it should not have been translated by them, in this passage,
atonement, but reconciliation, as it is in all the other passages where
it occurs. Besides, it ought to be considered, that men do not re-
ceive the atonement. The atonement is made to God. For the
meaning of reconciliation, see ver. 10. note 1. In what follows, the
apostle shews the reasonableness cf putting all men in a state of re-
conciliation or salvation, through Christ.

Ver.

Chap. V. ROMANS, 241

. 12 (Afetraro, 6S.) For 12 All mankind are brouglit into

this reasoHy ^ as by one a state of salvation through Christ

man sin a entered into for this reason y as hy one man, Adam^

the world, ^ and by sin sin entered into the world, and bu his

Ver. 12. — 1. For this reasDn, as hy one man sin entered, &c. I
chink this verseshould not be separated from the IJtb by a full point
but by a comma, so as .to be read in this manner : Our Lord Jesus
Christ : by whom we have received the reccnciiiatiun,far this reason, as
throughone man sin entered, ^c. For the apostle is giving a reason why
all have received reconciliation through Jesus Christ. See this use
of ^ia rart, proved Ess, iv. 68. The apostle's meaning Is, That as it
was consistent with the justice and goodness of God to subject all
mankind to sin and death, for the sin of the firsr man j so it is equal-
ly consistent with the justice and goodness of God, to dehver all
-mankind from death, and to put them into a capacity of becoming
righteous, and of living forever, on account of the lighteousness of
Qne man. It is no objection to this view of the apostfe's argument,
that the second member of the comparison is not expressed. For
that he meant to compare Adam and Christ together, is evident,
from his caUing Adam the type of Christ. The second member of
the comparison, therefore, must be supplied as in the co'nment3ry„
For in fact, through one man Christ, righteousness hath entered into
the world, and by his righteousness life hath passed through to all
men, because all have obeyed » Now, it need not surprise us to hear
that all have obeyed: for surely, with as much propriety it may be
said, that_«// have obeyed in Christ their federal head, as that all have
sinned in Adam their federal head. Of this elliptical manner of
writing, in which a whole sentence is omitted, there are other ex-
amples in scripture. See ' 2 Chron. ii. 3. where, as in the passage
under consideration, the, second member of a cornparison is omitted
entirely : also Matt. xxv. 14. Rom. xii. 6, 7, 8. xv. IS. Gal. iv.
26. 1 Pet. iv. 1 1. See Gen. Pref. and Glass. Philol. p. 1212. Ori-
gen was of opinion, that the second member of the apostle's corn-
comparison is suspended to ver. IS, 19. and that all between is a pa-
renthesis. But any one who considers these verses, will see, that in
them the comparison begun ver. 12. is separated into two compari-
f.ons, as conclusions from his reasonings upon that comparison. Eras-
mus says, the comparison is completed in ver. 12. itself: thus As
through one man sin entered into the world, so also by sin death, &c,
Errt neither the original, nor the apostle's argument, admits this
method of completing the sentence. See the view prefixed to this
chapter.

2. Sm entered. The sin which entered through the one man's
disobedience, is not the first sin of Adam only, but that corrup-
tion of nature also, which took place in Adam, through his first
sin, and which he conveyed to all his posterity. See note 4. be-
low.

3.^ Into the world: That is, entered amonjr men. The same thing
15 said of death , it entered intd this habitable world bv sin.

Vol. I. H h ' 4. And

242 ROMANS. Chip. V.

sin deathy and so death passed through death, and so death (^«hA-

the world to all men, because all have .%y) passed through to all

sinned ; even so, by one man, Christ, men, * {ip' a) because all

righteousness entered into the world, have sinned. ^
and by his righteousness life, and
so life passed through the world to
all men, because all have obeyed.

13 Death hath come on all men 13 For until r//^ law

for Adam's sin ; for, from' the fall sin was COUNTED in the

until the laiv, sin was counted to every world ; * but sin is not

person in the world , it was punished csunted v/hen there is no

with death •, but sin is not counted^ law. *
»when there is no law transgressed.

4. And so deathy %i{>.^if, passed through to all men. The death which
the apostle says entered into the world, and passed through it, laying
hold on all men in all ages, is death te?np9ra/ ; because, in the branch
of the comparison which is not expressed, its opposite, which passed
through to all men, is resurrection from temporal death. But though
the apostle speaks here only of temporal death,, it does not follow,
that temporal death is the only evil which mankind have sustained
through Adam's sin •, or that the apostle meant to say so : for he
tells us, ver. 19. That by one man''s disobedience the many were con-
stituted sinners, were made liable to sin, and to eternal death ; (see
chap. vi. 11. note 2. at the end,) even as, by one wan'^s obedience the
many were constituted righteous, were made capable of righteousness
and eternal life. See ver. 11. note reconciliation^ and Korn. vi. 11 .note,
alive by God. — Others contend, that the death which passed through
to all men, in consequence of Adam's sin, is not temporal death
only, but eternal death also, and that infants are liable thereto. But
the dispute is needless ; because whatever the death was which
Adam brought on all, Christ hath removed It, or put it in our pow-
er to remove it, as the apostle will shew in the remaining part of
this discourse.

5. Because all hn'ue sinned. The meaning Is not, that death hath
come on all, because all have sinned actually ; for infants, who
have not sinned actually, die ; but that they have sinned in Adam
as their federal head ; that is, are involved in the consequences of his
bin.

Ver. 13, — 1. For until the law, sin was counted in the world. The
apostle's doctrine, that all have received the reconciliation through
Christ, beinjr founded on the fnct, that all have been subjected to sin
and death through Adam,\it, immediately enters on the proof of that
fact, by appealing to the death of infants and others, who, not being
capable of actual sin, cannot be thought to die for their own trans-
gression. But his argument is somewhat obscure, through the omis-
sion of the word counted iw the first clause, which must be supplied
from the stcond, as 1 have done in the translation -.sin was counted
in the world to all men ; that is, ail men without exception suffer
death the punishment of sin.

2. Bta

Chap. V. ROMANS. SiS

14 (A;/^.«i si.) Ne- 14? Nevertheless y death, the punish-

verthelcss, death reigned ment of sin, reigfmi from Adam to

from Adam to Moses, e- Moses, even over infants and idiots,

ven over them ivho had ivho, being incapable of law, luid not

not sinned after the si- sinned actually like Adam ; luho, be-

miHtudeof Adam's trans- cause he brought death on ah, w^Ty

gression, who is the /j//?^' he called, by way of contrast, the re-

of him niuio was to presentation of him nvho was to come^

come. and restore life to all.

J 5 (A«v«t, 81.) Honv' 15 However, the resemblance is

ever not as the full, i so not exact ; for, not as the fall by A-

2. But sin is not counted^ where there is no law. By law, Locke
understands a revealed positive law, threatening death for every ot-
fence. 3ut on that supposition, no sin could be punished betare the
law of Moses was given, contrary to what happened to the antedi-
luvians. And after it %vas given, none but the sins of the Jews could
be punished'. Whereas the apostle affirms, chap. i. 32. that the
Gentiles know, that they who sin against the law written on their
heart, are worthy of death. I therefore think the expression. Where
there is no law, is genera), and means, Where no law of God is
known j and that the apostle had in his eye, the case of infants and
idiots, to whom certainly there is no law, as they are not capable of
the knowledge of law; consequently, they are not capable of
sinning actually like Adam. VVherefore, since death reigns over
them, equally as over others, it is evident, that having no sin of
their own, they die through Adam's sin alone.

Ver. 14. Who is the type of him who was to come, namely, of
Christ^ For the meaning of the word ry^roj type, see i Pet. iii. 21.
note 2. The likeness, on account of which Adam is called the
type of Christ, consisted, as Beza observes, in this, that as Adam
communicated to mankind what belonged to him, so Christ cora-
munieated to maiikind what belonged to him. Nevertheless, in the
things which they communicated, they were unlike. For Adam
communicated sin and dea'h ', but Christ communicated righteousness
and life. They were unlike also in their method of communicating
these things. Adam communicated sin and death through his dis-
obedience' Christ communicated righteousness and life through his
obedience. But they were like each other in this ; that as the cifects
of Adam's disobedience extended to all, so the effects of Christ's o-
bedience have extended to all, in the sense explained in the illus-
tration. See also 2 Cor. v. 15. note 1. And as Adam was the
father of the first or natural life, which all enjoy ', so Christ is the
author of the life which all enjoy at present, and of the second or
future life, which all shall regain at the resurrection ; and en ac-
count of all these resemblances he is called the last Adam, 1 Cor.
XV. 45.

Ver. 15.— 1. However, not as the fall, so also is the gracious gift.
The disobedience of Adam is not opposed here to the obedience of
Christ j but the loss and punishment which came through Adam's

2 disobedience,

244 ROMANS. Chap. V.

dam, so also is the gracious gift by also is {x'>^i^°'^<^) the gra^

Christ. They differ in their power, cious gift For if by the

the one to kill, and the other to make fall of the one man^ {ci

alive j for if- -by the fall of the one man, ssoXb.oi) the many * died :

Adam, allmrjikind died, much- more the much more the grace of

goodness of God, and the gift of life, by God, and the gift by

that goodness., nvhich is bestowed on gYAceiiuhich is of the one

account of the one man Jesus Christy man ^ Jesus Christ, hath

liath abounded to all mankind^ by giv- abounded unto the many,

ing them life under the new cove- -
nant, and by raising then\ from the
■ dead at che last day.

16 Secondly, Not like the sentence 16 (K«i) Also^ not as

passed through the one ivho sinned, is THE SENTENCE through

the free gift of pardon, which is be- the one nuho sinned, is the

stowed through the one who obey- free gift ; * For verify the

disobedience, is set against the gr.Tcious gift of life received through
Christ's obedience. Wherefore, rnceecxr^f^u is used in this passage
in its literal meaning, and must be translated j^//; especially as that
word signifies both rz//, and its punishment death. It is no objection
to this translation, that in ver.- IS. the word signifies o^;/r<? ; he^
cause it is well known, that even in one and the same sentence, the
apostle sometimes uses, the -same word in different senses.

3. The many died. Since all mankind were made mortal for
Adam's sin, the apostle, by oi rroXXct the mamj^ certainly means all
mankind. Besides, Christ, in speaking of this very subj<ect, used
the word in that extensive sense, Matth. xxvl. 28. This- is my blood
of the new covenant which ts shed {-Ts-i^i Tro'AXai) for many ; that is",
for the collective body of mankind. And as /^i? z;//?/;:/ who died,
are all mankind j so tie many in the end of the verse, to whom the
gift by grace is said to have abounded, are all mankind. For the a-
houfiding of the gift by grace, as is plain frorn ver. 19. means only
that, by the gracious gift of God, all mankind, for the s.-;ke of Christ's
obedience, are allowed a short life on earth, and a trial under a bet^
ter covenant than that under which Adsm fell \ and that all are to
be raised from the dead at the last day, to receive according to their
deeds. Hence we are told, 1 Cor. xv. 22. j^s by j^datn all die, sq
' by Christ all shall he made alive. See also the following ver, 16.
"ivhere many offences signifies all offences.

3. The one man "Jesus Christ. ■ The apostle calls Jesus Christ a
man, to shew, that in comparing him with Adam, his actions in the
human nature chiefly are considered.

Ver. 16. — 1. Also, not as the sentence through the one ivho sinned,
is the free gift. The translation which I have given of this passage,
by supplying the word sentence from the second clause, agreeably to
the apo'-tle's manner of writing, and by following the order of the
words in the original, makes the apostle's reasoning quite logical,
?.nd renders the comzpon reading, h'' hos a,ut(cTt)cranf;, through the one

Chap.V. ROMANS. 215

sentence ^ was (e^, 15G.) ed. They differ In their causes and

for one OFFENCE to con- consequences ; for verily the sentence

demnation ; but the gra- luns fir one offence only, and issued in

cious gift IS of many of- condemnation to death ; but the gra-

fences (m ^iKxtA'^^uJ to cious gift of pardon is of all offences

righteousness. ^ issuing in righteousness counted to the

pardoned person, whereby he is en-
titled to the reward of eternal life.

I7(r«5, 91.) Besides, '• 17 Thirdly; 7;^ consistently with

f by the fall of the one ' justice (as was shewn, ver. 12.) bi/

MANy death hnth reigned the fall of one man, Adam, death hath

through that one MAN' ; reigned over all mankind through that

much more they who re- c?ie man ,- much more is it consistent

ceive the overf owing of with justice and goodness, that thei^

grace, and of the gift of 'who receive the overffjwing of grace ^

zvho sinned, preferable to the reading In some MSS. ^t" ho; Ki/.ct.^~r.y.x7B?^
through one cfffence. •

' 2. For verihj the sentence. The original word i>i*f^w«;, signifies the
sentence of a judge \ especially a sentence of condemnation. See
Rom. ii. 2. note 1. Tlce sentence of condemnation, of which the a-
postle speaks here, is that which God passed on Adam and Eve af-
ter the fall, Gen. iii. 15 — \9. For although, by that sentence, they
were allowed' to live a while on the -earth, they and their posterity,
by the same sentence, were doomed to jiU the nllseries of the pre-
sent life, and at length to return to the dust j and ail, as the apostle
observes, for the one offence of Adam.

3. To righteousness. - Because ^ixntufia^ righteousness, is here oppos-
ed to xxTKx^tfix, condemnaiion, our translators took its-'ineaning to be
the same with hxuius-i^, ver. 18. and therefore they translated it jus-
tif cation. But as li..:aiaifA.a no where else in scripture is used for liKut-
«»•/?, and as its ordh ary meaning gives the same sense, it is to he
preferred', especially as, in the next verse, the apostle represents
those vvha have received the gift pf pardon, as having received the
gift of righteousness ; that is, the- gift of having their faith counted
for righleoasness, and as thereby certain of obtaining eternal life.
Wherefore, to argue v.'ith Beza, that to entitle believers to eternal
life, Christ's righteousness must be imputed to them, is to contra-
dict the script u+e, which constantly represents eternal life, not as a
debt due to believers, which it would he if Christ's righteousness
■^vere transferred to them by imputation, but as a free gift from
God.

Ver. 17.— 1. Besides^ if iy the fall (see ver. 15. note 'i.) of tlie
one man. The Clermont, and some other MSS. instead of the com-
mon reading, tu va Uct ^u^tt9rTufiiaTt, hy the full o jthe one man, have
vef Iv iTa^KTTCfiKTi, by the one ofence, which Beza has adopted as the
true reading. But the common reading agrees belter with the scope
of the apostle's argument, See ver. ^6. note 1.

2. yiach

246 ROMANS. ' Chap. V.

in the glorious resurrection of the righteousness, * shall

body, (ver. 15.) and of the gift of righ- reign in life ^ through the

ieousfiesSy (ver. 16.) shall reign in the one MAN Jesus Christ,
happy life which they, are to regain,
through the one man Jesus Christ.

18. Well then^ as it pleased God, 18 {kpu ^y) Well then,

through one offence committed by A- as through one offence, '

d2iV[\, to pass sentence upon all men, con- SENTENCE (from ver.

demning them to death temporal,; even 16.) came upon ail men

2. Much more they who receive^ Tijy Tn^ia-a-ucv^ , the ovcrf owing of
grace^ and of the gift of righteousness. By the gift of righteousness,
jBeza understood the gift of Christ's righteousness made ours by im-
putation. See Rom. iv. 3. note 2. But as ilie overflowing ofgrace^
arid of the gift of righteousness are here distinguished, 1 think the
former leads us to ver. 13. where resurrection from the dead, is term-
ed the gift by grace, and is said to have abounded in its power of giv-
ing liFe to the dead j and the latter leads us to ver. 16. where the
gracious gift of the pardon of many offences, is said to issue in righ-
teousness, by which we shall reign in life. See ver. 16. note 3. —
liOcke translates Tri^ifrc-itav by the word surplusage^ in which he is
followed by Taylor, who remarks on this verse, that if eternal pu-
nishment had been brought on all mankind by x\dam's sin, the of-
fence, with its consequences, , would have been of the same extent
Vv'ith the gitt of righteousness *, and so the apostle could not have
spoken of any surplusage of grace, and of the gift of righteousness,
keyond the offence. Whereas, if the effect of Adam's sin were on-
ly that mankind are subjected thereby to death temporal, agreeably
to the sentence which was passed on the whole human race, Gen. iii.
19. Dust thou art, and unto dust thou shah return, that part of the
free gift which answers to deathyh a short life on earth, together with
a resurrection from the dead at the last day •, and the exuberance of
grace, and of the gift ot righteousness, is the pardon of men's own
sins, issuing in righteousness and eternal life.

3. Shall reign in life. The apostle's meaning in this passage Is,
That they who receive the overtlowing of grace, shall have infinitely
greater happiness in their new life, than they had miseries and sor-
rows in the state into which they were brought through i^dam's dis-
obedience, expressed by the reigning of death, in this verse and in
ver. 14.

Ver. IS. — 1. Weil thcn^ as through one offence. The original
words, he-, '7va.^cf,'X'T:o}^oi.ra<i are rightly translated one offenccy and s>»j
'hiyMiuy.x,To<i, one righteousness. For the common translation, as
through the oflcnca of one man, — so through the righteousness of one
man, by adding the article, wdilch is not in the original, makes the
comparison in this verse the same with that in the following ; where-
as the translation which I have given, makes ver. IS. a comparison
of one fact with another, and ver. 19. a comparison of one man with
another, as Taylor observes.

2. Even

Chip. V. ROMANS. 247

to condemnation ; even soy it pleased God, through one act of

so, i^t 8ys5 ^iKxiiafjittv-,^ righteousness performed bv Christ, to

through one righteous ness^ a pass sentence on all men, justifyino-y

SENTENCE CAME upon that is, delivering them from imme-

ali men («? "hixmuc-n ^<wij?) diate death, and alloiving them to live

to justihcation of life. ^ a while on earth, and declaring that,

after death, they shall all be raised

from the dead.

19 (r<«^, 97.) And as 19 And as through the disobedience

through the disobedience of of one man^ all nvere niadij liable to sin

one ma7i-, the many were and punishment ^no\.vv'\ths\.-2inAmgvc\-AUY

constituted sinners ; ^ even of them never heard of Adam, or of

soy through the obedience his disobedience ; even sOy through the

of one MAN) the many ohedienceof one many all h^ve been, 2tre,

2, Even so^ through one righteousness. The one act of righteous-
ness, of which the apostle speaks, is Christ'' s obedience to deathy men-
tioned Philip, ii. S. and called obedience simply in ver. 19. of this
chapter.

3. All meuy to justification of life. As x.oira.y.mtAc&, condemnation y'wx
the foregoing clause, denotes the sentence of God, by which Adam
and all his posterity were condemned to death, its opposite Ir.'.atusi^
^amiy justification oj lifi^ must signify the sentence of God, whereby
Adam and his posterity were suffered to live a while on earth, and
are to be raised from the dead at the last day. See ver. 9. note 1.
The benefit of th-s sentence all partake of j and therefore it is said
to hdi^Q come upon ail men. This sentence, called tlie gracious gifc^
ver. 16. whereby our first parents were respited from instant death,
is implied in what God said to Eve, Gen. iii. IQ. In sorrow thou shalt
bring forth children : and to Adam, ver. 19. /;/ the sweat of thj face
shalt thou eat bread, till thou return unto the ground', and to the ser-
pent, ver. 16. The seed of the woman shall bruise thy head. '

Ver. 19. — 1. As through the disobedience of one man, the many »«.
T-rasS-'je-^v, were com, tituted sinners. Seeing the a{)ost]e in the preced-
ing verse, hath Informed us, that through one offeiice^ sentence came up-
on all men to cofidenwatioUy be cannot be supposed in this verse to re-
peat the same sentiment ; and therefore, by constituting tlis many sin-
nersy we are not to understand their being subjected to the condem-
nation of death, of which he had spoken before, but their being
made liable to actual sin, and for their actual sins to etcirnal punish-
ment 'y and all through the disobedience of Adam, who having cor-
rupted his nature, conveyed a corrupted nature, the source of actual
transgression, to his posterity. And thus we have the full meaning'
of the entering of sin into the world, mentioned in the beginning cf
this discourse, ver. 12.

• 2. So through the obedience of one man, the many »«rMr«-.'>'ja'»»ra/, shall
he constituted righteous. This behig mentioiied as diffL-rtnt from the
justification cf Ifs, spoken of in the preceding Verse, muv^t, as the
eounlerpart to our being constituted sinners, "dignify that the many.

^^S ROMANS. Chap.V.

and shall he made capable of righteous- shall he constituted righte-

r^ess and eternal I'lfe^ notwithstanding ou5. »
Hiany of them, never heard of the
person through whom these blessings

are bestowed. - . ' -

. 20 But when Adam was allowea 20 (N6,it(^ ^i -stol^h^t/Ck-

€p live, laio secreilij entered into the ^iv) But laiuprivili/ enter-

"A^orld, as the rule of man's conduct,, ed, * (/y«, 91.) so that the

€ven the law written on his heart, se affence hath abounded.

through the obedience of Christ, being allowed to live, and having
a personal trial appointed to them under that gracious covenant
■which he hath procured for them, are put into a capacity of becom-
ing righteous, and of receiving eternal life,, the reward of righteous-
ness, according to the tenor of that covenant. , The future tense is
"used in this clause,, to ygnify that all the generations of mankind,
from x'^dara to the end. of the world, have been, are, and shall be, in.
this manner consiituted righteous. For, ay hzfiXXfi^ the many, in thc;
first part of the verse, does not mean some of mankind only, but all,
mankind from first to l.-.stj who, without, exception, ■ are- constituted
sinners, through the disobedience, of Adam •, so t'ii.e many in the lat-;
ter part of the verse, who are said to be coristituted ngJiivous, .\X\xqu<^\
the obedience of Christ, must iriean ail manh'ndf_.fxo-pi the be-
ginning to the end of the world, without exception j all being
put into a state of salvation, by virtue of .the new covenant made
immediately after the fall. See Dan. xii, 2. where rnan?/ signifies a//
manhind. . _ .,

Ver. 20. — -1. But law privilij entered ; namely, into the world.
Trimly entered, is the literal translation of *a^«(r»)XSry, as is plain from
the use of the two Greek prepositions, in other compounded words.
2 Pet. ii. 1. Who, c7tf£|s<5-^|a7-<, shall privily bring in heresies of per-
dition. So likewise the verbal noun. Gal. ii. 3. False bre-thren,
'jrx^zKrccy.rni^ ptrivily brought in» jude, ver. 4. Certain f?ien, -rcx^zicn-
^'jcrxr, have crept in unawares, or privily. — The /aw, which is here,
said to have entered privily, is Jiot the law of Moses, as Locke sup-
poses 5 for that law did not enter pri'viiy, ,but was introduced in ^
very pompous and. public manner ; not to raention, that v.'here vo/^og,
law, is used to denote the law of Moses, it ccmraoply has.the article,
prefixed, which is wanting here. Farther, can any one with Locke
rnagine, that no oilcnce abounded in the world which could be pu-
riished with death, till the law of Moses .vras promulgated ? And
that grace did not superabound, till the offence against that law a-
Wounded ? The apostle him-elf athrms, Rom. i. 30. that the heathens,'
by the light of nature, knew not only the law of God, but that per-
sons who sinned against that law, were worthy of death. The of-
fence tVicrefore abounded long before the law of Moses entered.
For these reasons. 1 conclude, that the law winch silently entered, the
moment Adam and Eve wfere reprieved, was the law of nature.
And its takiijg place the at)ostle very properly expressed, by its en-

tering

Chap. V. ROMANS. 249

Hotuever, wliere sin Iinth that the offence hath abounded. Hgiu-
uboundedi grace * hath su- ever, ivhere sin hath abounded through
l)erahounded : the entrance of law, the goodness of

God in the new covenant, hath su^
perabounded through the gift of par-
don granted to all penilent believ-
ers.
21 ('iveJ oitT'TviO That 21 That as sin y both original and

as sin hath reigned («» actual, hath tyrannized over mankind
\^S.) by death; so also /^j^ introducing and continuing J^.a//«
grace might reign Qicc, in the world, with its train of sor-
113.) through righteous- rows and miseries; so also the good-
ness unto eternal life, ness of God might reign, that is, ef-
fhrough Jesus Christ our fectualiy exercise its power through
Lord. righteousness y (ver. 16.) even the

righteousness of faith, plloived ivith
eternal life, through Jesus Christ our
Lord.

tering ; because if Adam and Eve had been put to death immedi-
ately after they sinned, the law of man's nature would have ceased
with the species. But they being respited from immediate death,
and having a new trial appointed them, by the sentences recorded
Gen. ill. i5, IG, 17. the law of their nature took place anew, or en-
tered silentlij into the world.

2. However, where sin hath ahminded, grrice halli super alounded.
This shews to a demonstration, that the apostle is not speaking of
the law of Moses \ for that lavv allowed no grace or mercy to sin-
T»ers at all. Whereas, when the law of nature entered, it entered
in consequence of a gracious covenant, wherein a full pardon is
granted through Christ, to all who believe, and who repent of their
tins.

- Ver. 21. That as sin hath reigned by death, so also grace might
reign. Here, as through the whole of chap. vi. the apostle per-
sonifies sin and grace, representing them as kings, who wish to have .
mankind under their dominion, and who exercise an uncontrolled
power over their respective subjects. This fissure he introduced af-
ter the example of animated writers, to add the greater energy and
splendour to his discourse. See the Illustration prefixed lo chap, vi,
paragraph 2. and chap. vi. 6. note 2.

..C HAP. VI.

View and Illustration of the Reasonings in this Chapter.

T Paul's design in this and the two following chapters, was

to confute the slanderous report mentioned chap. iii. 6.

namely, that the apostles ordered their disciples to sin, that grace

might abx)und in their pardon. 'Also to prove, in opposition to the

Vol. I. ^ I i unbelieyinf

s

250 ROMANS. View.— Chap. VI.

unbelieving Jews and Greeks, that the doctrine of justification
by faith without the works of law, does not render law useless, but
father establishes it as highly useful, chap. iii. 31. — His transition
to these subjects is elegant. For, in the foregoing chapter, hav-
ing shewn that all mankind die for the sin of Adam ; also hav-
ing discoursed, chap. v. 20, 21. of the superabounding of grace,
through Christ, in producing the righteousness of faith, and
in rewarding that righteousness with eternal life he begins this
chapter witli asking, Whether any one could seriously think,
that he could be so inconsistent as to order men to sin, that
grace might the more abound in their pardon ? ver. 1. — Per-
sons, said he, who teach as we do, that God hath subjected the
whole human race to death, for the one offence of the first man,
never can fancy that God will bestow eternal life the more
abundantly on men, because they continue in sin, ver. 2 —
Next, to shew tint the apostles, who taught the doctrine of
justijicaiion hy faith <vithout woi'is, did not mean thereby to set
their disciples free from the' obligations of morality, he ob-
served, that in b.iptism the rite of initiation into the Christian
church, the baptised person is buried under the water, as one
put to death with Christ on account of sin, in order that he
may be strongly impressed with a sense of the malignity of sin,
and excited to hate it as the greatest of evils, ver. 3. — More-
over,'in the same rite, the baptized person being raised up out of
the water, after being washed, he i°s thereby taught that he
shall be raised from the dead with Christ, by the power of
the Father, to live with him for ever in heaven, provided he
is prepared for that life by true holiness, ver. 4, 5. — Farther,
by their baptism, believers are laid under the strongest obliga-
tions to holiness, because it represents their old man, their old
corrupt nature, as crucified with Christ *, to teach them, that
their body, which sin claimed as its property, being put to
death, was no longer to serve sin as its slave, ver. 6 — By calling
men's body, the body of sin, the apostle represents sin, or evil de-
sire, as a person, who, by overcoming the first man, had made
him and all his posterity its slaves by right of conquest, and
who, as their master, was continually demanding from them
with rigour the ignominious service of wicked actions. And
because the Greeks and Romans were well acquahlted with the
manner in which slaves were acquired, and with the laws by
which their lives and services were regulated, he appealed t6
these known customs, to prove that, by the deathof Christ their
federal head, the claim which sin hath set up to the persons and
services of mankind, in consequence of the fall of the first man,
is utterly destroyed. ^

Sin, says the apostle, claims you as his slaves, in consequence
uf having subdued your first parents, and taken them captives.

But

Chap. VI.— View. ROMANS. 251

But I will shew you, by the laws of slavery, that that claim is
now cancelled, and that it is both your right and your duty, to
shake off the yoke of that tyrannical master. Sin having put
you to death with Christ, ye are no longer his slaves. For th6
slave of sin who is deady is freed from the dominion of sin ; even as
every slave who is put to death by his master, is freed from the
dominion of that master, ver. 7. — But though we died with
Christ en the cross, we live at present, and shall afterwards live
together with him in heaven ; and therefore we are now, of
right, his servants, ver. 8, 9, 10.— Farther, that the Romans
might rightly understand this argument, the apostle desired them
to conclude, from what he had told them, that at the fall they
had been killed, both corporally and spiritually, by' the sin of
their first parents, but were made alive, both in body and spirit^
by Christ, who on that account was become their righiful lord,
ver. 11. —Wherefore, it was both their duty and their interest,
not to allow sin to rule them any longer, in the life which they
had acquired through Christ, but to employ both the members
of their body and the faculties of their mind, in the service of
God, as persons who have be^n made alive from the deatii
brought on them by sin, ought to do, ver. 12, 13.

Next, in ansv/er to the calumny, that the Christian teachers
encouragfed their disciples to sin, by telling them they were not
linder law, but under grace, the apostle affirmed that that
doctrine has the direct contrary tendency. Sin shall not lord it
ever yoUi for this very reasofi^ that ye art not under law but under
grace : and he had good reason to say so, because he had
shewn, ver. 11. That under grace^ that is, under the new cove-
liant, men are made spiritually alive by God j consequently
they have sufficient strength comnmnicated to them for con-
quering evil desires, and for working righteousness j and great
encouragement to do so, by the promise of pardon which is
made to them in that covenant. Whereas law, by rigorously
requiring perfect obedience to all its precepts^, and by refusing
pardon to sinners, drives them to despair, and hardens them in

their sins, ver. J4( These, said the apostle, being the doctrines

which we constantly preach, can ye believe that we ever said.
Let us sin J because we are not under lawy but under grace ? ver. \b,
- — In the mean time, I must inform you, that the advantages ye
enjoy under grace, though very great, are of such a kind as to
leave you still at liberty to give yourselves up, as slaves, either to
holy affections, or to sinful' desires, as ye choose ; and that, to
whomsoever of these masters ye yield yourselves sUves, yv^ give
him the absolute direction of you, ver. 16. — -However, I thank
God, that ye Romans, though formerly the slaves of sin, have
obeyed the form of doctrine into which ye were delivered, as
into a mould, ver. 17. — -and are become ihe servants of ri^^hte-

2 c'tiiiies^

252 ROMANS. View.— Chap. VI.

ousnes5, ver. 18 — Withal, to prevent the Romans from being
surprised at the things he had written, he told them, that, on
account of the weakness of their understanding in spiritual mat-
ters, he had reasoned from the laws and customs of men respect-
ing slaves, to give them a just idea of the power of men's affec-
tions, to lead them either to vice or to virtue. And therefore,
as formerly, through the power of their lusts, they had em-
ployed themselves wholly in wickedness, he exhorted them now,
through the influence of holy affections, to employ themselves
wholly in working righteousness, rer. 19, 20.^~Then con-
trasted the miserable condition and end of the slave of sin j with
the happy state and reward of the servant of God : from v/hich
it appears, that even under the gracious new covenant, the
wages of sin obstinately continued in, is death ; but the re-
ward of holiness is everlasting hfe, ver. 21, 22, 23. See Chap,
viii. lUust. ver. IS.

The metaphors In this chapter are extremely bold ; yet be-
ing taken from matters well known, they were used with great
advantage. For the influence of sinful passions, in constraining
wicked men to commit evil actions, could not be better repre-
sented to those who were acquainted with the condition of
slaves, and with the customs by wh4ch their lives and services
were regulated, than by the power wiiich a tyrannical lord ex-
ercised over his slaves. Neither could any thing more affecting
be devised, to shev/ this miserable condition of a person habitually
governed by his lusts than to liken it to the state of a slave under
a severe unprincipled master, who rigorously requires him to
spend the whole of his time and strength in his work, who ex-
acts from him things both painful and ignominious, and who,
by the severity of the services Vv'hich he imposes, miserably puts
an end to the life of his slaves. On the other hand, the right
which a lawful and humane lord has to the services of his slave,
and the nature of the services in which he employs him, and
the rewards which he bestows on him for his faithful services^
convey a clear and atfecting idea of the obligation 'which the
^rospel lays on men, to employ themselves wholly in works of
iighieousness, and of the happy consequences of such a course
cf life.

Commentary. New Tr^^nslation.

CHAP. VI. 1 We who have CHAP. VI — 1. TVhai

declared the malignity of sin in then doiue soy? ^ Let us

killing men, ivhat do iL>e say when we continue in sin, that grace

teach the superabounding of grace .'' may abound .'*

Ver. 1. What then do we saij ? E^\i_u,iv is not the future tense of the
verb f.^-i^^, as our translators supposeci, but the present of the indica-
tive ot :c»^, which contr;icta(^, is tpo^, Phil. iv. 4. Again^ ^f*. / say.

Vei.

Chap. VI. ROMANS.

253

2 By no means : we
nvhs have died BT sin, ^
how shall ive still livSj [in,
165.) by it ?

3 Are ye ignorant y that
80 many of us as have
been baptized into Christ *
Jesus, have bee7>. baptized
into his death ? *

4 (Ot;v, 262.) Besidcsy
ijue have been buried to-
gether with him by bap-
tism, ^ into HIS death.

Do we say, Let us continue in sln^
that grace may abound in our par-
don ?

2 No. We ivho have died by sin
corporally and spiritually, can wc
hope to live eternally by continuing in
it ? The thing is impossible, unless
the nature of God and of sin were
changed.

3 Our baptism teaches us, that
we have died by sin. For are ye ig-
norant ^ tjiat so many of us as have by
baptism become Chris C s disciples^ havf.
been baptized int9 the likeness of his
deaths (ver. 5.) have been buried
under the water, as persons who,
like Christ, have been killed by sin o'*
ver. 10.

4 Besides^ ive have been buried .to-
gether ivith Christ by baptism into the
likeness of his deaths (ver. 5.) to
teach us this other, lesson, that

Ver. 2. We who have died bn sin. This is the true translation ot
the clause. For a-n-i^avop^.v being the second aorist, signifies have
died i and r^ ufMi^rm being the dative, not of the object, but of the
cause, manner, and instrument, signifies hy sin as the cause. See
ver. 10. note 2. and ver. 11. note Ic The common translation,
hoiv shall v)e, ivho are dead to rin^ live any longer therein ? is absurd.
For a person's living in sin who is dead to it, is evidently a contra-
diction in terins.

Ver. 3. — 1. Baptised, «j, into Christ, that is, implanted into, and
made a part of tlie body of Christ by baptism. Trie apostle's mean-
ing is: By baptism being united to Christ as our federal head, all
that hath happened to him, may be considered as happening to us.
See Rom. vli. 4. note 2,

2. Have been baptized into his deaths In our baptism, have beei>
represented emblematically as put to death with him. Hence it is
said, ver. 4. We have been buried together with him hy baptism into his
death ^ and ver. 5. Flaated together in the likeness of his death, — alsu
9f his resurrection ', and ver. 10. Though we have died with Christ.
See Rom. vii. 4. note 2. From all which It appears, that baptism^
the rite of initiation into the Christian church, is an emblematical
representation of our union with Christ, as members of his body,
and of the malignity of sin In bringing death upon Christ, ver. 10.
and upon all mankind, and of the efficacy of Christ's death, in
procuring for all a resurrection from the dead. See Rom. Iv. 11.
uote 1.

V^r. 4. — 1. Buried together with him hy Icpllsm. Clirist's bap-
tism

251' ROMANS. Chap. VI.

though we have been killed by sin, that like as Christ was,

(ver. 6.) yet like as Christ was raised raised up from the dead

t/p from the dead by the poiuer of the by the glory of the Fa-

Father to live for ever, (ver. 9.) even ther, even so we also.

so ive also by the same power, shall ^i^iTccl/.a-afciv, 9.) shall

enjoy a neiv and never-ending life in lualk ^ in a neiv life,
heaven with him.

5 For seeing Christ and ive have 5 (E; yoj?) For seeing

been planted together in baptism, in we have been planted

the likeness of his death as occasioned together in the likeness ^

by sin, certainly by being raised out of his death, (a:».e{, 76.)

of the water of baptism, we are certainly, we shall be also

taught that ive shall he also planted in the likeness of his

together /// the lihmess of his resur^ resurrection. *
rection,

lism was not the baptism of repentance 5 for he never committed
any sin j but, as was observed, Prelim. Ess< 1. at the beginning, be
submitted to be baptized, that is, to be buried under the water by
John, and to be raised out of it again, as an emblem of his future
'death and resurrection. In like manner, the baptism cf believers is
emblematical of their own death, burial, and resurrection. See
Col. ii. 12. note 1. Perhaps also it is a commemoration of Christ's
baptism.

2. We also shall walk in a new ife. The original phrase,
ftfiiiveruTi t^uTiC., is an Plebraism, Ess. iv. IS. and must be translated,
as I have done, after Beza. The new life, in which bt-lievers are
to walk, that is, in which they are to act and enjoy, being similar to
Christ's life after his resurrection, is a new lite in the body in hea-
ven after their resurrection. Besides, that the apostle had in view,,
not the resurrectiofi of men's spiril^", but of their bodies,' is plain
from vtx^ 5. where, as the proof of their being to enjoy a new jife
hereafter, he tells the Romans, thai since they were planted to-
gether in the Likeness of his deatli, namely, when they were baptized,
they shall he also- planted together in the likeness cf his resurreclion^
by being raised to a new life in the body at the last day. Of the
spiritual death and resurrection, the apostle speaks, ver. 6, ~. See
ver. S. note.

Ver. 5. — 1. Have been planted together in the likeness cf his death.
The burying of Christ and of believers, first in the water of baptism,
and afterwards in the earth, is filly enough compared to the plant-
ing of seeds in the earth, because the effc^ct in both cases is a revivis-
cence to a state of greater perfection.

2. We shall be also in the likeness of his resurrection. Of the re-
surrection of believers, Christ's resurrection is both an example and
a proof.. Wherefore our baptism^ called in the precedent clause,
a planting together in the likeness of his death, being both a memorial
of Christ's death and resurrection, and a prefiguralion of our own,
it teaches us, that we shall die indcad through the malignity of sin,

as

Chap. VL ROMANS. 25S

6 Te hmw ihisy that 6 Te know this also to be signified
our old man luas crucifi- by baptism, that our old corrupt nature
ed ^ together nvith him, nijas crucified together ivith him, (see
that the body of sin * Rom. vit. 4. note 2.) that the body,
might be rendered inac- with its affections and lusts, (Gal.
five ^ in order that we v. 2^.) ivhich sin has seized, might Is
may not any longer as rendered inactive, in order that ive may
slaves serve sin, not am/ longer, as slaves, serve sin in

the present life.

7 For he ivJio is dead 7 Sin has no title to rule you ;
' (^i^ncccialcci, literally, is for, as the slave who is dead, is
justified) is freed from freed from his master, he <ivho hath
sin. been put to death by sin, is freed from

as Christ dieq ', but through the merit of his d&ath, and the efficacy-
of his power as Saviour, we shall at the last day be raised from the
dejtd as he was, to live with him, and with God eternally. Oar
baptism setting these things before us, the daily recollection of it
ought to stir us up to every religious and virtuous action, that we
may be meet fcr the society of God and Christ through all eter-
nity.

Ver. 6. — ]. T'e k?iow thl-:, that our old man was crucified together
with him. Our crucifixion with Christ, is in this verse termed,,
the crucifixion of our old man, or animal nature, because the greatest
part ot our sin tul inclinations have their seat in the body, and be-
cause such evil inclinations as are of a more spiritual nature, are al-
ways somehoiv turned tcvvards the body. This old man, or animal
nature, is said to be crucifiei together with Christ, because its death
\$ accomplished by the crucifixion of Christ. See £ph. ii. IG. note
2. vvhere the influence of the crucifixion of Christ, in killing men's
sinful passions, is explained. Accordhigly our crucifixloa xvith
Christ is represented in the next clause, as issuing in the bodif of
sin''s being rendered inaclinje, in making us any longer serve sin as
slaves.

2. That the hodij of sin : the bodij belonging to sin^ for this is the
genitive of possession. The apostle personities sin, after the custom
of animated writers, who, to make their discour^cs lively and. affect-
ing, speak of the virtues and vices of which they treat, as so many
persons.- — The body, in this discourse, signifies the body with all its
V appurtenances of^ lusts, passions^ &c.. called ver 13. members. See
note 1. in this and the folloiving verse, the apostle discourses of
the spiritual death and resurrection; as emblematically set forth in
baptism, as well as the natural death and resurrection, to which he
returns ver, 8. — Then at ver. 11. he draws a conclusion with re-
spect to both, which he makes the foundation of his subsequent ex-
hortations. . ,.

Ver. 7. For he who is dead, (^i^ixaturai, chap. iv. 25. note 2.) is
freed from sin ; chap. rii. 2. npte 1. Ihe apostle having in the

t)iecedin<r

^56 ROMANS. Chap. VI.

8 Since then we have died 'with 8 [zt h, 106.) Since
Christ by sin, ive believe what our tJie?! ire have died with
baptism likewise teaches ijs, that ive Christ, we believe that
shall also arise and Jive together we shall also live together
ivith him in heaven, to die no more, with him.

9 For nve hioiv that Christ being 9 Knowing that Christ
raised from the dead, dieth no mare : being raised from the
death no more lordeth it over him : but dead, dieth no more :
he will live eternally in the body, death (uvm ik %xi KVPuvei)
as we shall do also after our resur- no more lordeth it over
rection. him,

10 I say, dieth no more. For 10 Vox he who died y *
Christ who died, died by the malignity died {f/\ a^oL^nof) by sin, ^
of sin once, that being sufficient to once : but he who liveth,
pirocure our pardon : but Christ ivho liveth [ra Qia) by God ; ^
liveth after having died, liveth ill

preceding verse represented all believers as crucified with Christ.
He who is dead, in this verse, must mean, He ivho is dead with
Christ, Accordingly he adds in the next verse, sitice then we have
died with Christ. Christ having undergone death for us, through
the mahgnity of sin, ver. 10. it is the same as to its effects, as if we
ourselves had undergone death personally. Sec ver. 3. note 1. —
The Gentiles, by dying with Christ, were freed, not from sinning,
but from the claim cf sin, to rule them, and from the elements of
the world, Gal. iv. 3. that is, the idolatrous religions under which
they formerly lived.

Ver. 8. — 1. We believe that we shall also live together with him.
Our living together with Christ, spoken of in this verse, is evi-
dently our living with hirn after the resurrection. If so, our dying
with him, mentioned in the preceding clause, must be understood
of the natural death, which sin brought on Christ, and on ail man-
kind.

Ver. 10. — 1. For he who died. 'O ycc^ eiTr&B-ccn. Some are of opi-
nion that c is used here for er:. — Beza says, the sentence may be
completed by supplying the preposition xsctx, thus •, For with respect
to his death. — Valla, following Hilary, supposes « to be the neuter of
the relative pronoun oV, and translates the clause thus ; For that which
died. But Beza rejects that translation, as savouring cf Nestorianism.
—I think 0 is the article, and that it stands here for the relative cV,
he. See Ess. iv. 72.

2. Died by sin. T-/i u^xotiix. This is the dative of the instru-
ment, or cause. See Ess. iv. 25. For it cannot be said of Christ,
who never committed any sin, that he died to sin, in the sense of
his sinning no more ; but he died by sin, in as much as he died
through the sin of mankind. The phrase, tv. et/uicc^nc^ etTn'^ecvouiy,
has the same signification, ver. 2. We who have died by sin. Sec
ver. 11. note 1.

3. Bui he who /iveth, liveth, Tv OiV, by God, We have this

phrase

Chap. VI. ^ ROMANS. 257

the body for ever by the power of

God.

1 1 (Ovm Kcti) So then 1 1 So then, from Christ*s death

0cnclude ye yourselves to and resurrection, conclude ye your-

be dead verily [x-^ auoh^m) selves to have been dead verily by sin,

by sin ; ' but alive (la* but now made alive by God, who at

phrase in the same sense, Lake xx. 38. For all live, ccvrcf, hij him.
See Rom. xiv. 7. note.

Ver. 11. 1. So then conclude ye yourselves to he, viK^-aq t^ aiicepriu,

deadijerily by sin. This is the same wich Ephes. ii. 1 Nu§y$ rm:;
-xctpccTTTu^ccs-i Kcci ruiq Bc^x^Tixiq, which no translator ever rendered,
dead to trespasses and sins. —It is the same likewise with Rom. vii. 4
E^ccvaro^riri ru vc^au^ 2^ have been put to death by the laiu. — In those
passages of scripture, where men are spoken of as dead to sin, other
phrases are used. — Thus, Rom. viii. 10. ^iffccc vu^ov ^i' u^x^riu^.
Tour body verily is dead with respict to sin. — C jIoss. li. 20. KTv^u.nn
r*i X^<f« of^o rojv <;(ii'^iim r» ^sc-^k-k, lie have died %vith Christ from the
elements of the world, 1 ir'et. ii. 24. 'lv;a t«#;j ufiXPTta.iq uTTiyivo^iui,
That we being dead to sins,— In the passage under cousidenition, the
apostle's meaning is, That from Christ's dying for the siL=i3 of man-
kind, the Romans were to conclude, not only that they were made
mortal by sin, but that they were put to death l)y it spiritually. Ai
the consequence of Adam's sin, their understandings were darkened,
their wills perverted, and all their faculties weakened. See the next
note.

2. B-kt ali'&e by God through Christ Jesus. Since the apostle re-
presents the Romans as already made alive by God, the death which,
in the preceding clause, he says, was brought on them by sin, was
not of the body only, but of the soul also. For though the Romans,
like all the res't of Adam's posterity, had, through the new cove-
nant, obtained a short life on earth, and were certainly to be raised
from the dead at the last day ; none of them had been made aliva
from the bodily death: they were only made alive spiritually. — in
representing the spiritual death as partly rem.oved in the present state,
the apostle followed his Master, who thus spake of the spiritual re-
surrection, John V. 25. The hour is coming, and now is, when the
dead shall hear the voice of the Son of God ; and they that hear shall
live. The spiritual resurrection is hkewise spoken of, Ephes. ii. 5.
V. 14. and the persons so raised, arc called new creatures, 2 Cor. v.
17. Gal. vi. 15. Upon the whole, it appears, that the death which
sin hath brought upon mankind, is not that of the body alone, but
of the soul also. — On the other hand, Christ's making us alive, be-
sides the resurrection of the body, comprehends the renovation of
our nature, by a change of our principles and practice, through the
powerful assistances afforded to us under the new covenant. And
on that change, the expressions so often used in scripture, are found-
ed ; new creature j ne\v man ; new birth \ old tnan j Jiesh ) spirit.
Vol. I. K k Vv*r,

^58 ROMANS. Chap. VI

present delivers you from the spiri- 02«) l;ij God^ * (iv) through

tual death by regeneration, and Christ Jesus our Lord,
will dehver you from the bodily
death by a blessed resurrection,
through Christ Jesus our Lord,

12 Wherefore, since God hath 12 Whereforcy let not
made you spiritually alive, and is to sin reign ' in your mor-
raise you with immortal bodies, Let tal body, so as to obey it *
not sin reign in your present mortal by {rcci^ tTriB^vutcng uvrtt,
body^ so as to obey him by fulfilling the scil. Fu^ci\(^) the lusts of
lusts of the body. the body. ^

13 Neither prese?it ye to sin your 13 Neither (zr<»^^?-«iv£]i)
bodily membersy to be used as instru- present ye to sin your
tnents of unrighteousness y but present the members * as instru-

f acuities of your mind to God, as per- ments a of unrighteous-

Ver. 12. — 1. Let not sin reign. To reign, in St Paul's style, is
to rule tyrannically, and with such force, that all opposition is vain.
The apostle having spoken of behevers being put to death by sin.
ver. 2. and buried as dead persons with Christ, ver. 4. and their
bodies as crucified with Christ, ver. 6. and their souls as spiritually-
dead, but both of them as made alive again by Christ, ver. 11. he
here supposes that sin, on seeing these things emblematically repre-
sented in baptism, was become desirous of entering into their bodies
a second time, with a view to exercise the same tyranny over them,
by employing the members and lusts of their body in its service.
The apostle therefore exhorted the P.omans not to suffer sin to rule
them, as formerly, by means of the lusts of the body.

2. So as to obeij^ ccvr^, it by the lusts, a^vra, of the body. The
pronoun ocvrn, here stands for kux^TM, with which it agrees in gen-
der. But the latter pronoun a&r^, being of a different gender,
stands for a-afAccTo;. I have therefore, in the translation, substituted
body, the antecedent, in place of the relative pronoun, to avoid am-
biguity.

3. The lusts of the hody,^ by an usual figure, denote the lusts
both of the body and mind. See Rom. vi. 6» note 1.- — Accord-
ingly, in the following verse, the apostle expresses himself more
particularly •, Present yourselves, your minds, to God — and your mem-
bers to God

Ver. 13. — 1. Neither present ye to sin your members. MiXit, mem-
bers, here, and Rom. vii. 5. signify both the members of the body,
and tVie faculties of the mind •, consequently, every thing in us, which
is employed as an instrument in performing the works of the flesh,
enumerated Gal. v. 19—21. For some of the e do not require the '
members of the body to their being performed, but are wholly con-
fined in their operation to the mind. Hence, Gol. iii. 5. evil desire
and covetousness, are mentioned among eur members upon the earth,
which we are to mortify.

2. As instruments of unrighteousness. Though the original word
l7r>.Uy properly denotes military weapons, it is applied to any instru-
ment

Chap. VI. ROMANS. 25a

ness ; but present your- sons whom he hath made alive from

selves to God as alive the death of sin ; and your bodily

from the dead, ^ and members present to God, as itistru-

your members to God AS ments of righteous actionsy which is

instruments of righteous- the work he requires from his ser-

ness. vants.

14 (r«^, 91.) Besides i 14 Besides, sin shall not lord it over

sin shall not lord ^ it over you, for this reason, that ye are not un-

you ; [yot^y 90.) for ye der a dispensation of law, which

are not (vtto vofcoy) under gives no assistance against sin ; but

lawy but under grace. * under grace, which affords all the aids

necessary for subduing sin.

inent of action. Beza thinks, that as the word rra^iTxyin, present,
in the beginning of the verse, signifies the placing of servants in the '
presence of their master, oVa*, instruments^ may denote military wea~
pnnSy and that the tvvo terms conjoined, suggest the idea of sin as a
tyrant, ver. 12. surrounded with his guards, to whom he gives, o-^ona,
'Wages, ver. 23.

3. u^s alive from the dead. Locke thought «k ny,^m should be
translated, from among the dead, understanding by the dead, the
Gentiles dead in trespasses and sins. But there is no reason for re-
stricting this epithet to the Gentiles. The unbelieving Jews might
be called the dead, as well as the unbelieving Gentiles. I do not
however suppose, the apostle meant by this expression, any thing
more but that the Romans were to behave as persons who had for-
sperly been dead through sin, but were now alive through Christ.

Ver. 14. — 1. Sin sli^all not lord it over you. Kv^nva-u. This word
denotes the government of a master over his slave -, that is, the most
absolute and tyrannical government.

2, For ye are not under lavo, hut under grace. By law, In this
verse, Locke understands the lavo of Moses, and by grace, the gospeL
But the more general sense of law agrees better with the apostle's
argument. From ver. 15. it appears, that his enemies not under-
standing his doctrine, that men are not under law, but under grace,
had calumniated him as teaching, that men are not under law as
a rule of duty, and so may sin with perfect safety; Vo this calumny
the apostle answered, that their not being under law as a rule of jus-
tif cation, which was his doctrine. Instead of being an encouragement
to sinning, lays men under the strongest obligation to obey law, and
to avoid sin. For the nature of grace, that Is, of the gracious new
covenant, under which men are placed. Is this j It does not require
an impossible perfect obedience, but the obedience of faith j it pro-
mises the assistance of the Spirit of God, to enable men to obey
law sincerely, as a rule of duty ; and it offers the pardon of sin to
all on repentance. — Law, as a rule of justification, Is of a quite dif-
ferent nature. It requires perfect obedience, under the penalty of
death •, It offers no assistance for enabling those who are under it,
to perform Its requisitions j and it grants no pardon to any sinner on

2 his

260 ROMANS. Chap. VL

15 What then do we teach? That 15 What then BO WE
we ivi/I sin, because we are not under SAY? (from ver. 1.) JVe
law, but under grace ? By no means, will sin, because we are
Our account of law and grace de- wot under law yhwtViW^Qi:
nionstrates, that we cannot possibly grace ? By no means,
teach any such doctrine.

16 This however we say, that 16 Do ye not know, that
even under the gospel, ye may be to whomsoever, ye present
the slaves of sin or of righteousness, yourselves slaves, in order
as ye choose : o\\\s ye should consider, ^ to obedience, ije are HIS
that to whatsoever master ye make your- slaves (ver. 22.) whom
selves slaves to give him obedience, ye ye obey, % whether of
are his slaves whom ye obey, and must sin unto death or of o-
be contented both with his work bedience ^ unto righte=
and with his v/ages, whether it be of ousness ? '

his repentance. Such being the nature of Ia%x> and grace, k is evi-
tlent, that mere law, by reducing the sinner to despair, takes from
him both the inclination, and the capacity of repenting. Whereas
the gracious new covenant, under which all mankind are placed, by-
its requisitions and promises, both encourages and enables sinners to
repent ; which is the reason that, ever since the fall, mankind have-
been placed under that gracious covenant, and not under law, as
the rule of their justification. In short, the apostle's doctrine, 2^
are not under law, but wider grace, is, and ever hath been, true of
all the posterity of Adam from the beginning ; and instead of
iveakening the obhgation of the law of God written on the hearts of
men, that doctrine estabHshcs it in the most effectual manner.

But to all this, the Jews objected, If we are not under the law o£
Moses as the rule of our justification, to what purpose was it so so-
lemnly promulgated to us ? In like manner the Greeks argued. If
we are not to be justified by the law of nature, why is It so deeply
engraven in our hearts and consciences ? These objections the a-^
postle, answers in the following chapter, where he discourses of the
use pF the moral precepts of the h.w of Moses, and by consequence,
of the use of the law of nature also,

Ver. 16. — 1. Do ye not knovj, that to whojnscever ye present ijour^
selves slaves, in order to ohedisnce ? By the expression, 2^^ /j/vj'^/i^
yourselves slaves, the apostle taught the Romans, that grace does not
riesiroy human liberty. It was still in their own power to choose,
whether th'ey would present themselves slaves to sin, or servants to
righlco.v<r,ess.

'Z.Te are his slaves whom ye obey, whether of sin unto death. To
the same purpose our Lord speaks, John vlii. 34. Whosoever commit'^
ieth sin, is the slave xf sin. See lllustr. ver. 19.

3. Or, ifTetxoTDg, of obedience unto righteousness. Obedience here sig-
nifies the gospel, called the obedience of faith, Rom. i. 5. xvi. 26 :
and /^^ obedience of Christ, 2 Cor. x. 5 j and here obedience simply.
As the apostle, in what gses before, had personified ////, so, in this

Chap. VI. ^ ROMANS. 201

sin ivJiose service ends in deaths or of
the obedience of faith, ivJwse service
ends in righteousness.

17 Bid ihanl'S to Gcjl^ 17 By thus speaking, I do not
that ALTHOUGH (109) insinuate that ye have made your-
ye were the slaves of sin, selves slaves to sin : on the contrary,
7/et ye have obeyed from / thank Gcdy that although formerly
the heart, the mould of ye nvere the slaves of sin, ye have ivil-
doctrine * into luhich ye lingly obeyed the mould of doctrine into
luere delivered. %vhich ye were cast, at your baptism :

1 8 (As) ^nd being 1 8 And that being set free Jrom the
made free from * sin, ye slavery of sin, by your faith, ye have
have become the slaves of voluntarily become the slaves of righte-
righteousness. ousness, whom therefore ye ought to

obey.

19 1 speak after the 19/ s'peak according to the customs
manner of men, ^ Q^ot,, of men respecting slaves, on account

verse, he personifies the gospel, to shew that, as a master, the gospel
hath a just title to our persons and services.

Ver* IT- 7et ye hwue obeyed from the heart, the ?nould of doctrine
into which ye were delivered. The original words must be supplied
nnd construed in the following- manner : v^-^jcycrejfs gx act^ictg ryxov^*-
»^c*;kS>3?) £'5 6v TV7rft)v di^a^vi? Trcc^s^o^n' Te have oheijed jroiJi the Jieart the
7nouid'oJ- doctrine, into which ino'uid of doctrine ye were delivered. — I'hc
original word ryTro?, among other things, signifies a mould into which
melted metals are" poured, to receive the form of the mould. The
apostle represents the gospel doctrine as a mould, into which the Ro-
mans were put by their baptism, in order to their being fashioned a-
new. And he thanks God, \\\z\.from the heart, that is, most will-
ingly and sincerely, they had yielded to the forming efficacy of that
mould of doctrine j and were made new men, both in principle and
practice.

Ver. 18. And being made free. 'EMv^i§^&)hvTi<;. This is the word by
which the act of giving a slave his liberty wa^ signified, called by
the Romans, cmancipcdion.

Ver. 19. — 1. I speak after tUe manner of men. AyB-^uTnvov Xiyij. He
means, that his reasoning was taken from the customs of men, and
was accommodated to their appreheroion ; and that he used metaphors
and allegories, which were well known. On other occasions, the
apostle used this phrase, to signify that he spake in the character of
an objector, Rom. iii. 5. Jerome calls it a Cilician phrase. But
that others used it besides Cilicians, appears from Athenaeus, lib. ix.
1 humhly beg he would change his n.anncr and ixvS^i>}7rix.^j? XaXav, speak
rJearly. According to this use e^^ the phrase, u^^puTCi^av Xzya may
signify, / speah a thing well understood. The truth is, the apostle
Vpake clearly, familiarly, and strongly, tvhen he represented the pow-
•tj: which lusts and passions have over the reason, the conscience, and"
•' th<;

cf ihe iveahiess of your understanding
in spiritual matters, that I may give
you a just idea of the influence
which sinful lusts have had over
you formerly, and of the influence
•which holy affections ought now
to have. Wherefore, as in your un-
believi'.ig state, ye presented your mern^
hen servile instrumems to unclean af-
fections, and to unjust desires, to work
wickedness : so no'^jo present your mem-
bers y servile instruments to righteous-
TtesSy to ii'Ork holiness,

20 To devote yourselves to the
service of righteousness, without
serving sin at all, is reasonable.
For luhenye 'Tuere slaves of sin,, ye ivej'e

free mefi as to righteousness ; ye gave
no obedience to righteousness.

21 And, ivhat advantage did ys
then reap from those base actions, with
which ye served sin, and ofiuhichye
are noiu ashamed ? Instead of being
profited, ye have been hurt by them ;

for ihe reward oj all such things is
death eternal.

ROMANS. Chap. VI.

112.) on account of the
infirmity of your flesh j
(y<Ǥ, 93.) Wherefore, as
ye have presented your
members (S^Aec, sciL
tTTTct) servile INSTRU-
MENTS to uncleanness
and to iniquity, '% to
WORK iniquity ; so noiv
present your members
i)^\cc) serniik INSTRU-
MENTS to righteous-
ness, to WORK holiness.
20 For when ye were
slaves of sin, ye were
free 7nen (supply £9r<) AS
10 righteousness.

21 (Oiw, 262.) And:
what fruit had ye then
FROM THOSE THINGS^
cf luhich ye are now a-
shamed ? For the re-
ward cf these things is
death. ^

the will of wicked men, by the dominion which a tyrannical master
exercises over his slave.

2. V/herefore, as ye have presented your ?nembers^ ^aAct, supply «7rA»
from ver. 13. servile instruments to uncleanness, and to iniquity. —
What is meant by members, see ver. 13. note 1. — According to
Eeza, uncleanness and iniquity signify those base affections and evil
inclinations, by which wicked men corrupt and enslave themselves :
such as malice, lust, revenge, pride covetousness. Sin is called
uncleanness to signify that it tarnishes the beauty of the soul, as
filthiness obscures the beauty of the body j and that it renders
the sinner loathsome in the sight both of God and man. Next, it
is called iniquity ; because it is injurious both to God and man. —
Wherefore, these two epithets exhibit a jtist description of the natufe
of sin.

Ver. 2] . Tor the reward of these things is death. The Greek word
Tf>.a$, signifies both the end for which a thing is done, and the last
issue of it. The apostle's meaning is, that the punishment of death,
to be inflicted on sinners, is the natural consequence, or issue and re-
ward of their v\x\. The word is used in the first sense, 1 Pet. i. 9.
Receivitig, re riXp'.y the end of your faith, the salvation of your souls :
the end or purpose for which ye believed.

Ver>

Chap. VI. ROMANS. oqs

22 But now being set 22 But noiv behig ^et free from s'ln^
free ixon\ %\x\^ Tiw^ hamng both in respect of its power and

become servants of God, punishment, and haiilng become the

ye have your fruit unto servants of God, your state is entirely

holiness, and the reward changed ; ye are real free men, and

everlasting life. ye have holiness as your service, and^

as the reiuard thereof everlasting life.

23 For the wages ' 23 For the wages luhieh sin gives
of sin IS death \ but to its slaves, is eternal death ; but the
(^^cc^i<ry.cc) the gracious gracious gift which God bestows on his
gift 1 of God, IS ever last- servants, is everlasting life ,- a reward
■ing life, through Christ gratuitously bestowed through Jesus
Jesus our Lord, Christ our Lord,

Ver. 23. — 1. For the %vages of sin is d'jatL The originnl word
w^J/ii/v;^, properly signifies the ^6(0^ and. />«ey which generals give to
their soldiers for their service. By using this terra, the apostle
shews what sort of pay the usurper, sin, gives to those Vv'ho serve
under liis banners. Fartlier, as the sin here spoken of, is thai,
which men commit personally, and which they continue in, tlij*
death which is the wages of this kind of sin, must be death eternal.
It is observable, that although, in scripture, the expression eternal
life is often to be met with, we no v.here find eternal '-pw^t^ with
death. Yet the punishment of the wicked is said to be eternal, Matt.
XXV. 46.

2. Gracious gift of God is everlastifig life. The apostle does not
call everlasting life, &-^cs>vi/» the wages, which God gives to his servants^
because thfey do not merit it by their services, as the slaves of sin
merit death by theirs ; but he calls it ^x^itiah, a free gift ; or as Es
tius thinks the word may be translated, a donative ; because belr)g
freely bestowed, it may be compared to the donatives which the Ro-
man generals, of their own good-will, bestowed on their soldiers, as a
Kiark of their favour.

CHAP. VII.

View and Illustration of the Doctrines in this Chapter,

' I^HE apostle, in the preceding chapter, having confuted
-*- the slanderous report mentioned chap. iii. 8. that he and
his brethren taught their disciples to sin, that grace might
abound, judged it necessary in this chapter to repel the objection
which the Jewish scribes and heathen philosophers urged
against this doctrine oi justification without works of law, chap,
iii. 31. that it made/<^7f useless. This objection the apostle now
exaaiined the more carefullv, not only because it gave him an
opportunity of explaining to the Jews, the nature and obligation
ifthe law €f Moses, but because he foresaw that, in after times,

the

264^ ROMANS. View.— Chap. VII.

the same objection would be urged by infidels against the doc-
trine of justification without works of law, to discredit the
gospel. His discourse he begins with observing, that the law cf
Mosesy as the law of God's visible kingdom and church amonfr
the Jews, had dombiion over a many that is, v/a3 obligatory, only
while he liveth, ver. 1. — This assertion he proved, by likening
the law of Moses to tJie laio of marriage, which binds the wife to
the husband, only while the husband liveth. But if he die, she
is loosed, and may marry another, ver. 2, S — Wherefore, as the
death of either party dissolves their marriage, the Jews, who
having been put to death by the curse of the law in the person
of Christ, v/ere now loosed from their marriage with God as
their king, and from the law of Moses by which God's king-
dom among them was governed, that they might be married to
Christ by entering into the gospel church, and, in that nev/ mar-
riage, bring forth fruit unto God, ver. 4. — It is true this arguv
ment, at first sight, may perhaps appear inept. But if we con-
sider it attentively, it will appear strong and in point, being
founded on those passages of scripture, where God represents his
Connection with the Jews as their king, under the idea of a mar*
riage solemnized at Sinai, when he gave them his law, Ezek.
xvi. 8. 38. Jer. ii, 2. iii. 14. : For by that similitude, God
intimated to the Jews, that as marriages are dissolved by the
death of either of the parties, his connection with their nation
as their king, was to end at the time when they, with the rest
of mankind, should be put to death in the person of Christ.
The apostle therefore argued justly, from the Jews- being put to
death in the person of Christ, that their marriage or connection
with God as their king, was dissolved, and that they were
loosed from the law of Moses, as the law of God's tem.-
poral kingdom. Besides, it was fit that that kingdom and
its law, should end at the death of Christ. For the tem-
poral kingdom having been erected among the Jews, for the
sake of publishing, in the law of Moses, the curse of the law
of works originally given to man in paradise, (see Gal. iii. 10.
note 2. Rom. x. Illustr.) that they might be sensible of the
grace of the gospel, it is evident that, when Christ removed the
curse of the law of works, by suffering it for all mankind, and
opened the gospel dispensation, the kingdom of God among
the Jews, and the lav/ of Moses, were no longer of use, but
were set aside, that the Jews might be at liberty to enter into
the gospel church, and there bring forth fruit to God.

Next, to shew them the true nature of the law of Moses, and
to convince them that it was not intended as a ruU of justifica-
tiofiy the apostle told the Jews, that while by their fleshly de-
scent from Abraham, they were placed under the law of Moses .
as the law of God's temporal kingdom, their sinful passions

wrought

Chap. VII.-^View. ROMANS. 2^5

wrought effectually in their members, to make diem do such
actions as, by the curse of that law, subjected them to death.
For this, in effect, was to tell them, that the law of Moses was
a mere law of works, which required perfect obedience under
the penalty of death, and granted pardon to no sinner. See
Chap. X. Illustr. ver. 4. Consequently, neither that law, nor
any other law of works, could be a rule of justification to sin-
ners, ver. 5. — And therefore at the fall, though Christ had not
died, yet because he was to die, to buy off all mankind from the
curse of the law, Gal. iii. 13. God was pleased, in the prospect of
his death, immediately to loose Adam and his posterity from the
law of works as a rule of j' stification, and to place them under
a new law, in which not perfect obedience, but the obedience
of faith, was required in order to life. And to shew this, he
told them, that as soon as Chirst died, the Jews were not only
loosed from the law of Moses, which, by its curse annexed to
every transgression, appears to have been the original law of
works under which Adam fell, but as persons delivered from
the law of works, by their dying Vv*iih Christ in the nature in
which they were tied to that law, they were admitted into the
Christian church, that they might thenceforth serve God ac-
cording to the new manner of the law under which mankind
were placed at the fall, and not any longer according to the old
manner of the law of works, ver. 6.

But lest, from the apostle's telling the Jews, ver. 5^ that
their sinful passions under the law had put them to death, and
from his afhrming, ver, 6. that they were loosed from the law
on that account, they might suspect that he thought the law of
Moses a bad institution, he assured them that he entertained no
such opinion. That law, though It could not justify the Jews,
was of excellent use as a rule of duty. By its prohibitions, it
made them sensible of their sins ; and by its curse, it shewed
them what their sins deserved. As an instance, he mentioned
their not being able to know that tlie strong desire of things
forbidden is sin, unless the law had said. Thou shalt not covets
ver. 7 — -Wherefore, when he told them that their sinful pas-
sions under the law, had wrought in their members to put them
to death, his meaning was, that their sinful passions, and not the
Jaw, had wrought in them strong desi/cs of things forbidden,
which, by the curse of the law, subjected them to death : for
without law, sin is dead ; it hath no povver to kill the sinner,
yer. 8. — Farther, to shew the excellent nature of law, as ir
makes men sensible both of their sins, and of the demerit of
rlieir sins, he observetl, that while men are ignoTant of law, thev
fancy themselves without sin, and entitled to life •, but when*,
by the operation of law upon iheir conscience, they come i<3
the true knowledge of their own ch.iracter, thev art? sensible

Vol. 1. J. i tb:2it

^66 ROMANS. View.— Chaf. VIL

that sin lives in them, ?.nd that they are dead by the curse,
ver. 9 — Thus it haih come to pass, that the hiw of works,
which was originally intended to give life to mankind, hath oc-
casioned their death, ver. 10. — Because their sinful passions,
which law cannot subdue, deceive them into the commission of
-evil actions, which, according to the tenor of the law of works,

subjects them to deiith, ver. il From all which it appears,

that instead of being a sinful thing, the law of works, as pub-
lished in the law of Moses, is holy^ even in its curse, and ail its
commandments are holi^^ and just y and goody ver. 12.

To this, however, a Jew is introduced replying •, The good
law, which you so highly praised, notv/ithstanding its goodness,
hath been, by your own acknowledgment, the occasion of my
death. This objection the apostle introduced, that he might
have an opportunity of shewing more fully the excellent nature
of law. For he affirmed a third time, that it is not the law, but
sin which kills the sinner, through the curse of the law : and
that it was fit the sinner should be so punished, to shew all the
subjects of God's government, the exceeding malignity of sin,
in destroying the peace and order of the world, ver. 13. — Far-
ther, to display the excellency of law still more clearly, the
apostle observes, that, by the very frame of their own minds,
sinners know the law to be spiritual or holy ; and that by com-
paring themselves with the holy law, the unregenerated become
sensible that they are carnal, and sold under sin, ver. 14. — The
spirituality^ or holiness of the law, every sinner must know by this,
that when he does the things which the law forbids, he does
not approve of them. On the other hand, the corruption of his
ov/n nature, and his inability to do good, he feels, ^rj-/, by his
habitually neglecting to practise what the law enjoins, notwith-
standing he hath some feeble inciinntions to comply with its
good injunctions; and next, by his habitually doing what the
hiw forbids, notwithstanding he hath some faint hatred of these
evil actions, ver. 15. — Now these feeble volitions, and ineffec-
tual aversions, demonstrate, that our reason and conscience
assent to all the precepts of the law as good, ver. 16. — But rea-
son and conscience being the higher part of our nature, and
our real selves, the evil actions which we do in opposition to
rheir dictates, are not so much our work, the work of our
Iiigher part, as the work of the sinful passions, which predomi-
nate in the animal, or lower part of our nature, ver. 17. — ^^fhus
by the law, men are made sensible, that in their flesh, or ani-
mal part, no good thing dwells ; and that being wholly govern-
ed by that part, though they have some inclination to what is
good, they find It extremely difficult to practise it. This ina-
bility in rhe unregenerated, to do the good which they incline,
the apostle insisted on, not to drive them to despair, but to

make

Chap. VII.— View. ROMANS. 267

make them put a just value on the gospel, which, as he after-
wards observes, is alone able to deliver them from the slavery
of sin, and to raise the higher part of their nature to its proper
superiority, ver. 18. — Next he tells us, that the extreme diffi-
culty of the thing, is the true reason that the unregenerated do
not the good they incline, but the evil which they do not in-,
cline, ver. 19. — And from this infers, that sin is not the work
of the higher part of their nature, which is their real selves,
but the work of their carnal part. This he had said before,
ver. 17. — but he repeats it here, not with any view to excuse
the sinner, by laying the blame of his evil actions on the pre-
valence of his passions, but to shew that all the credit which
sinful actions derive, whether from the general practice of the
world, or from the station and abilities of the individuals who
are guilty of them, is entirely destroyed by this considera-
tion, that they are contrary to the reason and conscience of
mankind.

To his account of the discovery which law makes, of the
state wherein men are by nature, the apostle suhjoins a descrip-
tion of the struggle betv/een reason and pnssion, v hich arises.
in the mind of the sinner, when awakened by the operation of
law on his conscience. Such a person finds, lliat when he is
most strongly inclined by his better part, to do what is excel-
lent, evil presents itself to him as a desirable object , and that
so constantly, and with such alluring influence, that it may be
ternied a law, ver, 21. — So that, notwithstanding he is pleased
with the law of God in his inward man, or spiritual part, ver.
22. — he feels an opposite law in his members y or carnal part,
waring strongly against the law of his mind, and bringing him
into captivity to the law of sin, which is in his members, ver.
23. — And as mere law supplies neither strength nor hope to tlie
awakened sinner, but, after shewing him sin and death in all
their frightful colours, leaves him under the power of sin, and
under the condemnation of the curse, the apostle introduces
him crying out, terrified, lest being overcome in the conflict, he
be subjected to eternal death, O wretched man that I am, who
will deliver me from the body ef this death ? ver. 24. — Then to
shew from whence his deliverance cometh, he makes the
awakened sinner thank God, who graciously delivers him from
the slavery of sin, and from the curse of the law, through Jesus
Christ, whose gospel offers the assistance of God's Spirit, and
promises eternal life to the penitent believer. The effect of
this iiappy deliverance, the apostle sets forth, by making the
delivered sinner declare with joy, that he does not now, as for-
merlyj serve God only witli the ineffectual approbations and vc-
,litions of his rnindy and with his fesh, or airimal part, the law

C6S ROMANS. View.—Chap. VII

of sin •, but as one delivered from that law, he habitually serves
God, both with his jnind and with his feshi ver. 25.

Although the apostle, in this chapter, hath spoken more im-
mediately of the Jews, as placed under the law of Moses; yet,
iis the arguments by which he hath proved their freedom from
that law as a rule of justification y are equally forcible for proving
the freedom of mankind from the law of nature, as a rule of
justification y the author hath not, in this illustration, departed
from the truth, in supposing the apostle designed this passage
for both, — Farther, as the moral precepts and curse of the law
of Moses are in effect the precepts and curse of the law of
nature, what the apostle hath written to shew the excellent
nature and operation of the law of Moses, in making the Jews
sensible of their sins, and of their inability to deliver them-
selves, either from the power or from the punishment of their
jgins, consequently m leading them to seek sanctification and
pardon from the grace of God published in the gospel, is e-
.qually applicable to the law of nature written on the hearts of
men ; for it hath the same operation and influence, in making
sinners sensible both of their sins and of their danger, and in
leading them to Christ. We may therefore believe the apostle
had both laws in his eye, when he wrote this excellent passage.
— His principal design, however, was to wean the Jews from
iheir extreme attachment to the law of Moses, and to make
them sensible of the absurdity of pressing that law upon -the
Gentiles \ because, however excellent it might be in itself, or
however useful for certain purposes, it was, through the infir-
mity of human nature, as ineffectual for the sanctification of
mankind, as for their justification.

Commentary. New Translation.

CHAP. VII. 1 Ye Jews think CHAP. VII. 1 Know

the law of Moses is of perpetual o- ye not, brethren, for I

biigation ; but know, ye not^ brethreny speak to them luho kncio

(for I spedk to them who know law,) (vo^ov) law, * thai the law

that the law of Moses, as the law of hath dominion over ' a

God's temporal kingdom among the man, ON LI" so long as he

Jews, hath dominion over a man onlij so liveth ? %

Ver. 1. — 1. 1 speak to them who know Jaw, Here law signifies
the Avhole of the divine revelations recorded in the Jewish scriptures
See Rom. ii. 12. r^ote 1. Or, ;i^ the article is wanting, it may denote
law in general ; not only the law of Moses, but the law of nature,
Which is the law of works. The truth i?, the apostle's reasoning in
J:his chapter is applicable to both these laws.

i2. That the la%v hath diminion over a man only so long as he Iiveih.
Eisner thinks the /aw, in this clause, is the law of marriage, men-
tioned

CijAP. VIL

ROMANS.

;69

2 For a woman who
hath anhusband, is bound
hij law to HER husband ^
while //^ liveth : a But if
HER husband die^ {jcxxx^-
yviTeii) she is loosed from
the law of the hushnd,

3 So then, she shall be
called an adulteress^ if
while HER husband liv-
eth, she be married to
another husband ; but if
the husband die, she is

freed from that law -, so
that she is no adulteress,
though married to another
husba?2d.

4 C^^iJ Wherefore,
my brethren, ye also
( Scivxra^nn ) have been

fut to death by the law^ *

lo?ig as he livetli ; its obligation being
that of a marriage ?

2 For a woman who hath an hus-
bandi is bound by the law of marriage
(Gen. ii. 21 — 24^) to her husband
while he liveih ; but if her husband
diey she is loosed from the law of mar-
riage, which bound her to her hus-
band^ and hindered her from mar-
rying any other man.

3 So then such a woman shall be
reputedy both by God and man, an
adulteress^ if while her husband liveth^
she be married to another husband ; but
if her husband die^ she is freed from
that lawy which bound her to her
husband, and hindered her to marry
any other man ; so that she is no a-
dulteressj though^ after his death, she
be married to another husband.

4 Wherefore^ my brethren, since
marriages are dissolved by the death
of either of the parties, ye Jews,
who were married to God as your

tioned ver. 2. But I rather suppose the apostle me?.ns the law of
Moses, as the law of God's temporal kingdom among the Jews : for
his intention was to shew that the Jews were loosed from that law, by
their being put to death with Christ. See ver. 6.

Ver. 2. — 1. For a woman who hath an husband, &c. This argu-
ment was peculiarly adapted to the Jews, whose connection with
God as their king, was represented by God himself, under the i(]ea
of a marriage solemnized with them at Sinai. See lUustr. ver. 4.
— But the same argument is applied by the apostle to the Gcn-^
tiles likewise, Rom. vi. 7. because the law of marriage being of
universal obligation, if it is dissolved by the death of either party,
other obligations of a like nature must be dissolved in the same man-
ner.

2. Is bound by law to her hndiand, wliUe he livetli. The law here re-
ferred to, is the law of marriage promuigated in paradise, Gen. ii. 24.
whereby our Lord declared, Matt. xix. 6. m.nrriages were appointed
to continue for life, except in the case of adultery.

Ver. 4. — 1. Fe also, iB-mvuTijB /,r5 rv vo^ieo, have been put to deatli by the
law. Here r« y«^« is the dative of the instrument. See Rom. vi. 2.
note. The original word ^cyic/.raio, properly signifies, I put to death.
The \vord also, is emphatical in this passage, an i implies, that not
the Gentiles only, but the Jews also, vrere put to death by the ciinc
of the law.

2. In

270 ROMANS. Chap. Vli

king, and thereby were bound to (?<««> 117.) /« the body of

obey the law of Moses, are loosed Christ, 'i. («? t«, 147.) in

from that marriage and law, because order that ye tnay he mar-

ye alsot as well as the Gentiles, (ch. ried ^ to another, ^ even

vi. 6.) have been put to death by the to him who is raised

curse of the law in the person of Christy from the dead, ^ that we

2. In the body of Chrisi. Eelievers being considered as members
of Christ's body on account of the intimate union which subsists be-
tween them and him, every thing happening to him, is in scripture
said to have happened to them. Thus the Jews are here said to be
put to death in the body of Christ ; and our old man ^ is said to he cruci-
fied with Christy Rom. vi. 6. •, and we are said to have died together

nvith Christy ver. 8. '■, and to be buried together with him by baptism ,
ver. 4. and to be dead with Christ from the elements of the luorld, Col.
ii. 20. and to be risen with Christf Eph. ii. 4 — 6. \ and even to be
circwncised with Christ, Col. ii. 11.; on which account, believers of
all nations are called tti^itoua, the circumcision, Philip, iii. 3. — These
expressions St Paul took great delight in, because they make us sen-
sible that Christ became man, was circumci'^^ed, and buried, and rose
again to deliver us from punishment, and to procure for us a blessed
resurrection to immortality. More particularly, as Christ suffered
death for us, we are said to have been actually put to death : and
whatever extrinsic obligations respecting religion, would have been
dissolved by our own death, are dissolved by his. Wherefore, as
the Jews were killed by the curse o£ the law of Moses in the per-
son of Christ, its claim to their persons and services w«s abolished j
so that they were at liberty to be married to another hush and ox
king. In like m.anner, the Gentiles having been killed in the person
of Christ, by the curse of the law of nature, they have, from the be-
ginning, by that death been delivered from the law of nature, as a
rule of justUication. So the apostle tells us, Gal. iii. 13. Christ liatk
delivered us from the curse cf the law.

3. That ye may he married. In this passage the union of Christ
with his people is represented as a marriage. So likewise, Ephes. v,
;jl, 32, Rev. xxi. 9. xxii. 17. The apostles probably took that idea
from the ancient phraseology concerning the Jews, See Illustr. ver.
4. But from whatever source it was derived, it is a strong represen-
t;:tion of ihe fiiend;.bip v>hich subsists, and will subfist betw-een
Christ and believers to all eternity, and of the happiness which they
will derive irom his love to them, and from their entire subjection to
him.

4. To another. The apostle speaks of Christ as the hushar.d of the
believing .lews, because he was now become their Lord and Head ;
and calls him anotluT husband, because, while the theocracy subsisted,
God was their husband, Jsa. liv. 5. Thy Maker is thy husband.

5. Even to him who is raised from the dead. The crucifixion of
their old man, or corrupt nature, and their obtaining a new nature
throu;;h the death of Christ,, was a fit prcparAtion of tljc Jews for be-

iomin;^ spouse? to Christ, now raised from the dead.

6. That

Chap. VII. ROMANS. 271

should bring forth fruit that ye mai/ he married to another^ even
* to God. ' to him ivho died for you, but is now

raised from the dead ; and that lue
should bring forth fruit to God.
5 For, when we were 5 Besides, the law cf Moses never
in the flesh, the sinful was. intended as the rule of our jus-
j)assions (ret ^lac T» vot^a) tification ; for when we ivere the sub-
which WE HAD (73, 74-. jects of God's temporal kingdom^ the
117.) under the law, sinful ificlinations which we had wider
lur ought effectually in our the laiv, wrought effectually in the mem-
members, to bring forth hers, both of our soul and body, (see
fruit unto death. Rom. vi. 13. note 1.) to bring forth

6. ThaHve should bring forth fruit unto God. The apostle says,
That we should bring forth^ to shew that lie v^as in the same circum-
stances with the Jews. The transition from one person to another,
as Blackwall observes, Sacr. Class. Part I. ch. 2. ^ (5. is frequent in
Homer, Virgil, Xenophon, Plato, and all the best writers in both
languages, and is admired as emphatical and beautiful, by readers of
tasle.

7. Truit to God. Holy actions brought forth by the Jews, in con-
sequence of their nevv marriage with Christ, or introduction into
Christ's church, is called yr/y// to God., to signify that, although the
Jews were loosed from their former marriage with God as their kini?,
they were not loosed from their obedience to God \ and that all the
good actions which men perform under the gospel dispensation, are
considered by God as belonging to him. Perhaps also in the ex-
pression, y?'//// to God., there is an insinuation, that as law gives no as-
sistance for conqaering the corruptions of our nature, and allows no
pardon to any sinner, the evil actions which men commit under law,
whether the law of nature or of Moses, are properly y^v//^ to death.
See ver. 5.

Ver. 5. Fer when we were in the flesh. The apostle describes the
state of the Jews under the law of Moses, by their being in the flesh.,
and their state under the gospel by their being in the spirif^ (see
Gal. iii. 3. note,) to shew, 1. That their relation to God as his
people, was constituted merely by their descent from Abraham
according to the flesh, and by their performing the services of the
law of Moses, which all pertained to the flesh. 2. That men's re-
Jation to God as his people, under the gospel, is not constituted,
either by their being descended from this or that father, or by their
performing this or that ceremony pertaining to the flesh, but bv
their possessing those dispositions of mind which render men like
God. They are God's people, not by the flesh, but by the spirit. —
In other passages of scripture, by men's being in the flesh., is meant
their being governed by the lusts of the flesh, and by their being in
the spirit, their being guided by the spiritual principles of their na-
ture, purified and strengthened by the Spirit of God. Rem. viii. 1.
note 2. See Ycr. 34, of this chap, note 1,

Ver.

272 ROMANS. Chap. I V/

such evil actiGTis asy by the curse of
that law, subjected us to deaths with-
out mercy.

6 But nonv ive Jews are loosed from 6 But now (Ketrugyjj-
ihe law of Moses, having died with %.uivy nve are loosed from
Christ by its curse, in that fleshly the law, having died in
nature hy i^hich^ as descendants of that htj ivhich we were
Abraham, nue nvere tied to the law, tied ; * [mz, 326.) so that
and are placed under the law of the lue ought to serve in new-
gospel ; so that we now should serve jiess of THE spirit, and
God in the new manner of the gospel^ not in oldness of THE let-
and 7iot in the old manner of the law. ter. i

7 What then do I say, when I 7 What then do we say ^
affirmed, ver. 5. that, under the law, THAT the law ' IS sin r* a
our sinful passions wrought in our By no means. Nay, I had

Ver. 6. — 1. Having died in that hij which we wtre tied. I have
followed the reading adopted by P.Iiit,- Bengelius, and others, vi-z.
uTroB-ccyovng iv a xccra^of/.iS-x^ because the apostle is speaking of the
Jews, who by their ticshly descent from Abraham, were tied to the
Inv,^ of Mosc^. But having received baptism, in token of their be-
ing put to death with Christ, they were, through that death, strip-
ped of their tleshly relation to Abraham, by which they were bound
to obey the law of Moses. If the common reading, ccTre^ayoyrog gv a
y.ix.ru-x,^lAi?^ccy is retained, by supplyinsj the word that^ the translation
^vill ru;^ thus : That being dead by which we were tied.

2. In newness of the spirit^ and not in oldness of the letter. See 2 Cor.
iii. (j. note 1, 2. The jews, being loosed from the law of Moses,
were no longer to worship God with rites and ceremonies pertaining
to their ,*?tM7^, but with services of their spirit, consisting in faith, and
love. From this, however, we must not' infer, that the Jews under
the law did not serve God with spiritual services : all the services in
which true piety and morality consist, were enjoined in the covenant
with Abraham, and were practised by the pious Israelites. But to
these the law of Moses added numberless services pertaining to the
body, from which the converted Jews were freed since their death
with Christ.

Ver. 7. — 1. JVhat then do we say, that the law, &c. The quota-
tion in the end of this verse, being from the tenth commandment
in the decalogue, shews that the la^v here spoken of, is the law
of Moses, and chiefly the moral precepts of that law •, which as
ihey ?.re a just transcri;* of the law of nature, every thing the a-
poslle hath said concerni;; them, is applicable to the law of n^.ture
aho.

2. Law is sin. Is a sinful or bad Institution, an institution which
occasions men to sin. That this is the apostle's meaning is plain
from ver. 12. where he mentions, by way of inference, the proposi-
tion which his reasoning was designed to prove : Wherefore tJirC law
u ho/y, and the connnandment holy, end just, and good.

Chap. VII. ROMANS. 273

notknowns'myunless{hx) members, to bring forth fruit unto
through law. ^ For even death ? Do I say that the law is a
(t-nTi^v^ixv) strong desire, "* bad institution P By no means. Naj/,
I had not known TO BE I could not have knozun sin in its ex-
SIN, unless the law had tent and demerit, ufiless through lazu,
said, Thou shalt not co- For even strong desire of things sin-
vet, ful, / could not have knoiun to be sin

punishable with death, unless the law

of Moses had said, Thou shalt not cO'

vet,

S But / SAY THAT 8 But I say that sin taking opportU'

ym taking opportunity {^la, nity under the laiu to kill me by its

117.) under the com- curse, wrought effectually in me the

mandment, wrought ef- strongest desire of things forbidden,

fectually in me all strong and thereby subjected me to death.

3. By no means. Nay I had not known sin unless through law. As
the apostle is speaking of the law of Moses, this must not be under-
stood universally. For it is not to be supposed, that the reason and
conscience of the heathens gave them no knowledge at all of their
sins. The contrary is affirmed by the apostle, Rom. ii. 14. Never-
theless, the most enlightened among them, had but an imperfect
knowledge of the nature and demerit of sin in general, and of the
number and aggravations of their own sins in particular, compared
with the knowledge of these things, which they would have derived
from revelation. The truth is, they fancied many things innocent,
which were real enormities, and many things trivial sins, which were
very heinous, as is evident from their writings.

4. For even strong desire, I had not known to he sin, unless the law
had said, Thou shalt not covet. The original word iTriB'vf^icc. signifies
strong desire, whether good or bad. Here it is used in the bad sense *,
as it is likewise, 1 John ii. 16. ETnB-v^Kx. m^ c-ot^Koq, The lust of the

jlesh, and the lust of the eyes* But i^ siirnifies strong desire of a good
kind also, Luke xxii. 15. E^<S-y^«jj iTri^vfiwcc, I have vehemently de-
sired to eat this passover. — 1 Thess. ii. 17. Endeavoured the more a-
hundantly, ^roAAj) ZTri^vfAiu, with great desire to see your face. — In the
commandment, the desire that is forbidden, is of what belongs to
others. ^ Now, as the operation of such a desire, is to prompt men
to acts of injustice, the existence of it in the mind is sin, because it
could not hold its place there for any length of time, unless it were
indulged. However, the knowledge that strong desire, not exert-
ed in outward actions, is sin, is not very obvious 5 and therefore the
apostle ascribes it to the information given us by the revealed law of
God.

Ver. 8. — 1. Sin taking opportunity under the commandment, wrought

effectually in ?ne all strong desire, 1. e. ev^-ry kind of strong desire.—

Commentators who translate ^loc rtig ivroXng, through the commandment^

explain this by the principle in human nature, which Ovid de-

VoL. I. Mm scribes

274 ROMANS. Chap. VII.

(ver. 5.) For without law sin is desire, * For without

dead ; hath no power to kill the sin- law sin is dead, a
ner.

9 Accordingly I was in my own 9 (As, 106.) Therefore^
imagination entitled to life, while I was alive (x;a'^<; "o^tts)
without the knowledge of law for- witliout law formerly .♦
merly ,• ' but when the commandment But when the command-
with its curse, c^;«^ to rtiy knowledge ment came, sin lived a-
in their full extent, siny which I fan- gain, (see ver. 8. at the
cied had no existence in me, lived a- end) and I died.

gain, and I died by the curse.

10 And so the commandment writ- 10 (Kof<, 212^) And so
ten on the hearts of men, and pub- the commandment which
lished in the law of Moses, which WAS INTENDED for lifcy
was intended for giving life, the same * the same was found by
was found by me, in my present state me TO END in death. 2
to he the occasion of death.

1 1 For as law neither remedies 1 1 For sin takiitg op-
the weakness of human nature, nor portunity (hiecy }^2.) under

cribes in his famed lines, Nilimur in vetitum, &:c. For they think
the prohibitions of law awaken and irritate men's evil desires. —
But though this interpretation may be admitted, in so far as it sup-
poses evil desires to exist in the mind previous to the prohibitions
of law, and that these evil desires prompt men to make trial of
things forbidden ^ yet I prefer the explanation given in the com-
mentary, because the fleshly appetites and other strong evil desires,
■which now prevail in men's minds, do not owe either their existence,
or their operation, but their power to kill, to the prohibitions and
penalty of law. Hence it is said, 1 Cor. xv. 56. The strength of sin
is the law,

2. yiojpK^ ya^ lofAH. For without hnv sin is dead. Sin, which he still
considers as a person, would have had no being, or at least no strength
to kill men, unless law existed : For the essence ot sin consists in its
being a violation of law. — Though the apostle speaks this more di-
rectly of the law of Moses, it is equally true of the law of nature^
and may be applied to the state of mankind before the law of Moses
was given. For unless there had been a law written in men's hearts,
sin would have been dead, or have had neither existence nor power
to kill.

Ver. 10. — 1. The commandment which was intended for life. The
law of nature, and its transcript in the moral precepts of the law
of Moses, were intended for life j because the threatening of
death for every offence, is virtually a promise of life to those who
obey perfectly. This appears from the law given to Adam in para-
dise.

2. The same was found by me to end in death. Perfect obedienca
being impossible in the present state of human nature, the law which
threatens death for every offence, necessarily ends in death to the
dinner, although it was originally intended to give life to the obe-
dient.

Chap. VII. ROMANS. 275

the commandment, ^ de- subdues its evil appetites, sin taking
ceived me, a and Qice) opportunity while I was under the
through it slew me. commandment to kill me, deceived me

into the commission of evil actions

by its specious allurements, and

through the commandment slew me.

12 ('Qs-s, 331.) Where- 12 Wherefore^ the law indeed^ as it

fore, the law indeed is restrains us from sin by the fear of

holy ; • and the com- punishment, is holy, even in its curse,

mandmentholy,andjust, and the moral commandment is holy,

and good. and just) and good.

\^jElV,ThegoodLAlV, 13 The good la^u then, which you

then, to me hath become praise so much, to me hath become the
death ?^ APOSTLE, By no cause of death ? I reply, It is by na
means. But sin HATH means the law, but sin which hath be^
.BECOME DEATH, a That come the cause of death to sinners.

Ver. 11. — I. Sin taking opfjortiminj under the commandment. So this
clause ought to be translated ', for no person can fancy that men's
evil desires are owing to the prohibitions of law. To entertain an
opinion of this kind, is to make God the author of sin by his law.
The apostle's meaning is, that sin took the opportunity of men being
under the commandment, first to deceive them, and then to kill
them.

2. Deceived 7ne. This is an allusion to the excuse which Eve
made for eating the forbidden fruit. The serpent deceived me, by
assuring me that 1 should not die. The apostle speaks of a tw.o-
fold opportunity taken by sin, while men are under the command-
ment. The first is, sinful dispositions, deceiving men into the be-
lief that the prohibitions of law are unreasonable, that the thing
forbidden is pleasant or profitable, and that it will not be follow-
ed with punishment, persuade them, to do it. This was the ser-
pent's discourse to Eve j and it is what men's sinful inclinations al-
ways suggest to them. The second opportunity which sin takes
under the commandment, is that of killing the sinner by the curse
annexed to the commandment which he hath broken.

Ver. 12. — ] . Wherefore the law indeed is holy. This character of
the law is perfectly consonant to truth, whether the apostle is speaking
of the law of nature, or of the law of Moses. By the commandmenty
as distinguished from the law^ Beza understood the command. Thou
shah not covet.

Ver. 13. — 1. The good law then to me hath become death ? As in
this and in the subsequent clause, the adjective ro ccycc^ov., the
good^ hath no substantive joined to it, I have supplied the substan-
tive ^iKociufAoc law, ordinance, because this is an objection stated by
the unbelieving Jew to the apostle's affirmation, that the law is holy,
and just, and good. The good law then hath become death to me ?

2, By no means. But sin hath become death. Here the apostle clearly
distinguishes between a proper cause and ^w occasion, or cause by ac-

2 cident.

276 ROMANS. Chap. VII.

And God hath so appointed it to sin might appear luorkifig

be, that sin might be seen to work out out death ^ to me^ i^^ot,,

death to sinners^ through the good law ; 113.) through the good

that isy that sin might become known to LAW ; THAT IS, that

all God's subjects, as a thing most ex- sin might become (k«^'

ceedingly destructive, through the csm- vTn^^oMv uf^cc^rah^y) a

mandment forbidding it under the pe- most exceeding sinner, "*■

nalty of death. through the commandment,

14- Besides i we know that the law 14 {Tap, 91.) Besides,

is agreeable to our spiritual part, but we know that the law is

that 1 am led by my carnal part, spiritual ; ' but I am car-

being enslaved to sin. n'a.\,'^beitjg sold under sin.^

cident. The law is the occasion of death to sinners j but sin is the
jDroper or efficient cause of that evil.

3. Might appear working out death. The participle x.urz^yct'^ouivny
may be translated infinitively thus ^ might appear to zvork out death.

4. That sin might become a most exceeding sitmcr.' Our translators
supposed, that oifAei^r6)?^og is put here for the adjective. But, as Eeza
observes, it is used as a substantive, and signifies a sinner. For the
apostle carries on the personification of sin, begun chap. vi. 6. hj
shewing its exceeding sinfulness in this respect, that it makes the
law, which was intended for life, the occasion of men's death.

Vcr. 14. — 1. Besides we know that the law is spiritual. The law
enjoins actions conformable to the dictates of our spiritual part, our
reason and conscience.

2. But 1 am carnal. This word is used, 1 Cor. iii. 1. to denote
such a state of imperfection in knowledge and goodness, as persons
may be in who are newly converted. But in most other passages, it
signifies the highest state of alienation from God, Rom. viii. 5 — 8.
And the being carnal, is said, Ephes. ii. 3. to consist in fulfillint^ the
desires of the flesh. That the apostle uses the Word carnal in the
worst sense here, is evident from his adding, being sold under sin, — -
In his rote on the words spiritual and carnal, Beza thus expresses
himself: Nee is esse velini, cui B'aulince istce forinulce displiceant, qui'
bus nihil unquam gravius^- aut expresses iJivenin posse puto,

3. Being sold under sin ; that is, sold as a slave to remain under
the dcrainicn of sin, and to be obliged to do whatever evil actions
sinful inclinations prompt to. In this sense, the phrase is used in
scripUire, Judg. iii. 8. He sold them into the liond of the king of Me-
sopotamia, and the children of hracl served, &c. — 1 Kings xxi. 25.
There was none like unto Ahab, which did sell himself to work wicked-
ness.-— Because the apostle in this passage uses the first person, /tf;w
sold, &c. Augustine in the latter part of his life, and most of the
commentators after his time, with many of the moderns, especially
the Calvinists, contend, that in this, and in what follows, to the end
of the chapter, the apostle describes his own state at the time he
wrote this epistle, consequently the state of every regenerated
person. But most of the ancient Greek commentators, all the Ar-

minians.

Chap. VII. ROMANS. ^ 277

15 For luhat I thorough- ' 15 The spirituality of the law we

lif luorky ^ I do not ap- know ; for what evil things in an un-

prove. i For I practise regenerate state / habitually ivorky I

not that {o ^iXu) which I do not approve ; and ©ur slavery to

incline ,• ^ but what I hate sin we know ; for I practise not the

that I do. things which reason and conscience in-

dine, but what they hate that 1 do.

minians^ and some Calvlnlsts, hold, that though tbe apostle speaks
in the first person, he by no means describes his own state, but the
state of an unregenerated sinner awakened, by the operation of law',
to a sense of his sin and misery. And this opinion they support, by-
observing, that in his writings the apostle often personates others. —
See Rom. xiii. 11, 13. Wherefore, to determine the question,, the
reader must consider, to which of the two characters the things writ-
ten in this chapter best agree j and in particular, whether the apos-
tle could say of himself, or of other regenerated persons, That tliey
are carnal, and sold under sin.

Ver. 15.— -1. IVIiat I thoroughly work : So the original w-ord
xccn^ytti^ofieii signifies, denoting earnestness and perseverance in work-

2. I do not approve. The word yuua-ita, which literally signifies/
hnow, is used in the sense of approving, Matth. vii. 21.

3. For I practise not that which I incline. 0s/<w, I incline, in this
passage, cannot signify the last determination of the will, for ac-
tion always follows that determination : But it marks such a faint
ineffectual desire, as reason and conscience, opposed by strong
passions, and not strengthened by the Spirit of God, often produce.
• — They who think the apostle is here describing his own case, and
the case of other regenerated persons, should consider, that he does
iiot speak of single instances of omission of duty, and commission of
sin 5 for the words which he uses, iiocTi^ycc^c^ui, Tc^au-c-a, ttoiu, all de-
note a continuation, or habit of acting. Now how such a habit of do-
ing evil, and neglecting good, can be attributed to any regenerated
person, and especially to the apostle Paul, who, before this epistle to
the Romans was written, told the Thessalonians, 7e are witnesses.,
and God also, how holllij, and rigliteouslij and unbla?neably, we behaved
among you, I confess 1 do not comprehend. See also 2 Cor. i. 12.
vii. 1, 2. X. 2, 3. To elude the force of this argument, Augustine
affirms, that the apostle does not speak of his outward actions, but
of the inward motions of his concupiscence, by which he means, evil
desire in general ; and that, for the reason mentioned in the next
note, he expresses these motions by the pronoun /. Be it so. On
this supposition, ver. 15. will mean what, I, my concupiscence,
thoroughly worketh in my mind, / do net approve. For, I, my con-
cupiscence, practiseth not in my mind that which I incline ; but what I
hate, that, I, my concupiscence, doth. Now, not to insist on the im-
propriety of applying words which denote outward actions, to the
motions of evil desire in the mind, I ask, what sense is there in the
apostle's telling us, That his concupiscence did not practise in his 77iind

what

278 ROMANS. CHiip. VII.

16 And if, as often as I disobey 16 And if I do tliat
the law, 1 do that ivhich reason and which I incline not, {cvfc^
conscience incline not ; by thus con- <?«(«*;) / assent to the law
demning these actions, I acknowledge that it is good. (Ver.
the law to be good. 12.)

17 iSIow therefore, it is not reason \1 {lUvn^i, 106.) Now
and conscience which work out these evil therefore, it is no more I
actions, but they are wrought out by ^ who work it out, but sir&
the sinful inclinations which jprevail in dwelling in me. a

mzjf animal nature.

what he inclined^ For, if what he inclined was good, it could not
possibly be practised by concupiscence, if concupiscence be evil desire 3,
consequently, it was foolish in him either to expect it from concupi-
scence, or to complain of the warn of it, as he does, ver. 19< He
might complain of the existence of concup.scence in his mind j but,
if it was suffered to remain there uncontrolled, and if it hindered
the actings of his sanctified will so effectually, that he never did
that which he inclined, but always did the evil which his sanctifi-
ed will did not incline j is not this the clearest proof that concupiscence,
o't evil desire, was the prevailing principle in his mind,, and that his
sanctified will had no power to restrain its workings ? Now, could
the apostle give any plainer description of an unregcnerate person
than this ?

Ver, n. — 1. // is no more I who work it out. Here the apostle
considers man as composed of two parts,^^j-/^ and spirit, each of which
Las distinct 'yo///zWvr, affections, and passions. And because the in-
fluence of these on men's actions is very powerful, he calls the one
tlie law of the members, and the other the law of the tnind, ver. 23..
And, like the ancient philosophers, he considers these tw^o principles
as distinct persons. The one he Z2X\.% the spirit , or the spiritual part,
Rom. viii. I. — And 0 ktu ecyB-fi(U7ro?y the innvard man, Rom. vii. 22. —
And the hidden man of the heart, 1 Pet. iii. 4. And as in this dis-r
course he personates mankind, he speaks of this inward man, or spi-
ritual part of human nature, as his real self, and calls it gya*, /, ver,
n. 19. and ajyrej gy^y, / myself, ver. 25. because It is the part in
which man was made after the image of God. The other person he
calls, his fesh, or carnal part ; and 'O sgw av^^fv^r*?, "^Ihe outward man,
2 Cor. iv. 16, ; — and sin dwelling in him, Kom. vii. 17. 5 — and the
body of sin, Rom. vl. 6. j — ^and the body of death, Rom. vii. 24. j —
and the old fnan, Rom. vi. 6. Eph. iv. 22. Col, iii. 9.5 — and denies
that this part is his self, ^^om. vii. 17. ;— and to prevent our con-
founding this with his real self, having said, Rom. vii. 18. I knoiv
that good dwellcth not in me, he immediately corrects himself by ad-
ding, that is, in my flesh.

But notwithstanding the apostle considered the fesh and spirit as
distinct persons, who have different affections and members j and
though he ascribes to those persons different volitions and actions, and
denies that the actions of the outward man or fesh, are his actions, it

does

Chap. Vll. ROMANS. 219

18 For I know that 18 These evil actions, I justly

good diuelleth not m me, ascribe to the prevalence of lieshly

that is, in my flesh. (r<c§ appetites : For I hioiv that good is

94.) Indeedy to incline not predominant in me^ that is, in m^

lies near me i (ver. 21.) Jlesh, Indeed, to have an inclination

but to work out luhat is to what is good, is easy for me, or

(xfl^Aov) excellent, I do Jiot any one, whose conscience is not

Jind NEAR ME, wholly seared ; but t§ practise luhat

is excellent, I do not find easij.

does not follow, that he thought himself no way concerned in, or ac-
countable for the actions of his tlesh. For he told the very persons
to whom he said those things, chap. viii. IS. If i/e Ime according /i?
the fiesli, ye shall die. But he thus spake, for the reasons to be men-
tioned in the following note, and to ,give a more lively idea of the
struggle betv^een reason and passion, which subsists in the minds of
those whose conscience is awakened by the operation of law, but
who are not completely converted. — Doddridge, in his note on this
verse, conjectures that St Paul may have read the passage in Xeno-
phon, lib. vi. where Araspes complains of two souls contending -ivith-
jn hirru

2. Sin dwelling in me^ The Hebrews expressed absolute rule or
dominion, by the figure of dwelling, Ezek, xliii. 1, 9. Zech. 11. 10,
11. Vow, as the apostle had personified j///^ lie very properly lepre-
sents it as diveliing in hi?n ; because this suggests to us the absolute
and continued inlluence w^hich sin hath, in controlling the reason
and conscience of the unregenerated, and in directing all their ac-
tions.— By distinguishing his real self ^ that is, his spiritual part ^ from
the self ov fesh^ in which sin dwelt, and by observing that the evil
actions whicli he committed were done, not by him, but by sin
dwelling in him^ the apostle did not mean to teach that wicked men
are not accoimtable for their sins, but to make them sensible of the
evil of their sins, by shewing them, that they are all committed in
direct opposition to reason and conscience, the superior part of their
nature, at the instigation of passion and lust, the lower part. Far-
ther, by appealing to the opposition which reason and conscience
make to evil actions, he hath overturned the grand argument, by
which the wicked justify themselves in indulging their lusts. Say
they, since God has given us passions and appetites, he certainly
meant that we should gratify them. True, says the apostle : but
God hath also given you reason and conscience, which oppose the
excesses of lust, and condemn its gratification. And as reason and
conscience are the superior part of men's nature, a more certain in-
dication of the will of God may be gathered from their operation,
than from the impulses of the other. — Beza observes, that, in all
probability, the heresy of the Carpocratians took Its rise from per-
verting this passage of Paul's epistle to the Romans. For they affirm-
ed, that they were not guilty of the sins which' the flesh committed,
nor were they to be punished for them) and that they only sin, who,
when they wn, think they sin.

Ver.

280

19 Therefore /, and others, do not
the good nvhich reason and conscience
incline ; hut the evil nvhich these higher
parts of our nature are averse tOy that
ive practise ; we omit many duties,
and commit many sins, contrary to
the dictates of reason and con-
science.

20 Now if 1 omit goody and commit
evily contrary to the ificlination of mi)
reason and conscience^ which constitute
my higher part, it is no more I luho
practise ity but sin dweHing in my car-
nal part. See ver. 17. notes 1, 2.

21 Well theny what experience
discovers to me, and to every one,
is, ive find this laiv in iiSy inclining to
do ivhat is excellent^ that evil lies near
at hand; is easy to be practised,
being agreeable to our strongest pas-
sions.

22 For I am pleased luith the latu
f^Gody according to the dictates of
my iniuard man, or better self.

23 Tet /, and all other men, while
unregenerated, find in ourselves a
variety of lusts, whose influence is

ROMANS, Chap. VIL

19 (r^j, 93.) There^

fore, I do not the good

nvhich I incline ; but the

evil which I do not incline,

that I practise.

20 Now, if I do that
which I da not incline ,
it is no more I who work
it outy but sin dwelling in
me.

21 Well then, I find,
(tov, 71.) this law ^ to me
incliniiig to do what is ex-
cellenty that evil (7r«^eex«-
rui) lies near me. (See
Rom. X. 8. note 1.)

22 For 1 am pleased
with the law of God, ac-
cording td the inward
man. '

23 (Ag) But I see an-
other law ^ in my mem-
bers warring against the

Ver. 21. Well then, I find this law. &c. See Rom. ii. 12. note I.
By calling our sintul inclinations a law, the apostle teaches, that
they are a principle of action, as steady and constant in impelling us
to evil, as the law of God is, in directing us to what is good.

Ver. 22. / am pleased with the laiv of God, according to the inward
man. By appealing so often to that approbation, which the reason
and conscience of men give to all the good actions enjoined by the
law of God, and to that disapprobation and hatred which are raised
in their minds by the evil actions which it forbids, the apostle has
clearly established the holiness and excellence of the law of God.—
And his argument will appear the stronger, when we consider, that
these feelings arc never wholly extinguished in men's minds, not even
by the longest course of vice.

Ver. 23. I see another law in?ny me?7ibers, %varring against the law
of my mind. What the members are, see Kom. vi. 13. note 1.-—
This contiict between reason and passion, is mentioned Gal. v. 17.
Tor the fie sh lusteth against the spirit, and the spirit against the fie sh^
and these are contrary the one to the other. This conflict was taken
notice of by the heathens also,

alindqut-

Chap. VII.

law of my mind, and
bringing me into capti-
vity to the law of sin,
which is in my mem-
bers.

24 O wretched man
that I am, (t<$ ^va-irxi)
who ivi/I deliver me from
the body of this death ! •

25 I thank God, '
•{^va-xyri fts, from ver. 24<.)
PTHO DELIVERS ME
through Jesus Christ our
Lord.

(A^at ay) Do I myself
then as a slave^ serve imth
the mind the law of God,
but with the flesh the law
of sin ? i ^r no means.

BOMANS.

581

so strong and constant, that it may
be called another laio in our animal
part, warring against the law of our
mind, and making us abject slaves to
the law of sin which is in our animal
part,

24? In this miserable situation,
having from law no assistance to
subdue my lusts^ nor any hope of
pardon, I, in the name of mankind,
cry out, O wretched man that I am,
who ivill deliver me from the slavery
of the hodij, ending in this death !

25 Our deliverance from these
evils does not come from the law,
but from the gospel ; therefore /
thank God who delivers us through Je-
sus Christ our Lord.

Being this delivered. Do I myself
then, or any delivered person, as
slaves, still serve with the mind the
law of God, by ineffectual approba-
tions of good, and disapprobations

oliiidque ciipido,
Video me/iora prohoque ;

Mens aliud suadet.
Deteriora sequor.

'Ver. 24). ¥rom the body of this death. Some think the translation
here may xxxw^from this body of death ; joining ruTH with a-ccfcaro;, as
Ss done in the Vulgate version. But I think this an emphaiical
Hebraism, signifying the body^ that is, the lusts of the body, which
cause this death^ the death threatened in the curse of the law.

Ver. 25. — 1. I thank God who delivers me, through Jesus Christ
our Lord. The Clermont, and some other copies, with the Vulgate,
read here, %ci^t^, m Gta, The grace of God. But the common reading
being supported by almost all the ancient MSS. and by the Syriac
version, is to be preferred ; especially as it contains an ellipsis, which
if supplied, according to the apostle's manner, from the foregoing-
sentence, will give even a better sense than the Clermont reading,
thus, Who will deliver me, &c. I thank God who dehvers me, through
Jesus Christ. See ch. viii. 2. note 2.

2. Do I myself then as a slave, serve with the nimd the law of God ^
hut with thefesh the law of sin? A^oc av dvrog iya, &;c. Here «§«&
is a particle of interrogation. See Lss. iv. SS. This question is an
inference from what the apostle had said concerning his being de-
livered from the body of death, through Jesus Christ. Being; deliver-
ed, Do I myself then as a slave serve with, &c. ? Translated in this
manner, interrogatively, the passage contains a strong denial, that
the person spoken of, after being delivered from the body of this

Voi^. I. ' N n death/

2S2 ROMANS. View.—Chap. VIII.

of evli, but with the body the lavj of
sin^ (ver. 23.) performing wicked ac-
tions habitually ? No^ as becomes
delivered persons, we serve God
both with the mind and with the
body.

death, any longer serves, as formerly, with the mind only, the law
of God, and with the flesh the law of sin in his members.^ Whereas,
translated as in our English bible j So then, with the t?iind I myself
serve the law of God, but with the flesh the law of sin^ it represents
the delivered person as still continuing in that very slavery to sin,
from which he says he was delivered by God through Christ, and
utterly overturns the inference drawn, chap. viii. 1. from what is
said in this passage : There is therefore now no condemnation to those
in Christ Jesus, who walk not according to the flesh, but according to
the Spirit. 2. For the law of the Spirit, &c. But if those to
■whom there is no condemnation, %valk not according to the flesh, but
according to ths Spirit, it surely cannot be said of such in any sense,
that with the flesh they serve the laiv of sin ; so that the common
translation of ver. 25. is utterly wrong, and even dangerous.

CHAP. VIII .

View and Illustration of the Sentiments contained inihis Chapter.

IN farther answer to the objection mentioned, chap. iii. 31,
the apostle, in this chapter, with great feeling and energy,
displays the many powerful motives which the doctrines of the
gospel, explained in the preceding chapters, suggest for enga-
ging both the understanding and the affections of believers, to a
continued pursuit of holiness.

The first motive which he mentions is, That under the new
covenant, there is no condemnation to believers, who walk not
according to the flesh, but according to the Spirit, ver. 1. —
This greatest of all considerations, the apostle begins with, af-
ter having pathetically described the terror of the awakened
sinner, arising from his consciousness of guilt, because if mer-
cy were not with God, he could neither be loved nor obeyed
by men.

The second motive is. That under the new covenant, sufE-,
cient assistance being given to all, to free them from the law of
sin and death, they cannot excuse their evil actions by pleading
the strength of their sinful passions, ver. 2. — This deliverance
from the law of sin and death, God hath accomplished by send-
ing his Son in the flesh, to die as a sin-ofFering, to procure par-
don for sinners, and to destroy the power of sin in their flesh
by his word and Spirit, that they may attain the righteousness

which

Chap. VIII.—View. ROMANS. 28a

which the law of faith, the new covenant requires, ver. 4. —
And to shew the nature and extent of that righteousness, the
apostle explains, what it is to ivalk after the fleshy and what to
walk after the Spirit , ver. 5.

The third motive to holiness is. That according to the new
covenant, all who live a wicked sensual life, shall die eternally ;
but every one who lives in a holy spiritual manner, shall be re-
ivarded with life eternal, ver. 6 — 8.

The fourth motive is, The Spirit of God dwells with, be-
lievers, whereby the lusts of their body are mortified, and their
rational pov/ers are habitually strengthened, ver. 10. — And even
the animal part of their nature, after being subdued, is made
subservient to righteousness, by the indwelling of the same
Spirit, ver. 1 1 . — Such being the effects of the gracious assist-
ances promised in the gospel, no person under the new covenant
is irresistably forced, either by the corruptions of his nature, or
by outward temptations, to live according to the flesh, ver. 12. ;
— and therefore God hath justly decreed, that all wno live ac-
cording to the flesh, shall die eternally, ver. 13. This declara-
tion concerning future retributions under the new covenant, the
apostle had made before, ver. 6. ; but he repeats it here, to.
shew, that although the curse of the law, in so far as it allows
no^mercy to the penitent sinner, does not take place under the
new covenant, men's obligations to holiness are not weakened.
The sanctions of law are still continued under the gospel, but
in a difl^erent form, and with a more happy eflicacy. — Farther,
to correct the error of the Jews, who contended that no Gen-
tile, could obtain eternal life, who did not obey the law of
Moses, and to comfort the believing Gentiles, whom the Jews
thus excluded from the favour of God, the apostle declared,
that according to the tenor of the new covenant, all who are
led by the Spirit of God to mortify the deeds of the body, are
the sons of God, whether they be Jews or Gentiles. And to
shew the excellent disposition of the sons of God, he observes,
that, notwithstanding under the new covenant, the severest
punishment is threatened against sinners, the sons of God dp
not obey him from that slavish fear of punishment, which was
bred in the minds of the Jews by the curse of the law, but from
the filial dispositions of gratitude and love to their Father, ver.
15. — This excellent temper the apostle terms the witness of our
jjririt that we are children of God, and observes, that the Spi-
rit of God also confirms that witness, by his gifts and graces,
bestowed indiscriminately upon the believing Gentiles, as well
as-on the Jews, ver. 16.

Having thus shewn, that all who obey God sincerely, r
principle of faith, are his sons, the apostle, as the flfth w^^;^,^ ^^
holiness, fxirnisheJ by the gospel, gives a particular accQ„,,j. ^£

284 ROMANS. View.— Chap. VIIL

the honours, privileges y and possessions of the sons of God. They
afe heirs of God. And to shew what an heir of God is, he adds,
and joint heirs ivith Christ ; so that the whole fehcity of that
immortal life, which Christ now enjoys in the human nature,
really be]or,gs to the other sons cf God, whether they be Jews
or Gentiles ; and they shall be put in possession thereof, if,
when called to it, they suffer as Christ did, for righteousness
sake, ver. 17. This concerning suffering, the apostle introdu-
ced, to teach the Romans, that their being the sons of God
would not secure them against, but rather expose them to suf-
ferings. And to prevent the Jews, who considered prosperity
as a token of God's favour, from being scandalized at the gos-
pel, on account of the sufferings which accompanied it, and
even to encourage them to suffer, he observed, that that glorious
resurrection, by which the sons of God are to be distinguished,
is a blessing so great, that the pious Gentiles supported the
miseries of life, by earnestly looking for it, ver. 18, 19 — Nor
was their expectation without foundation, inasmuch as not for
their own sin, but for the sin of the first man, the human race
was subjected to death by God, ver. !^0. — in the firm resolu-
tion that he would deliver all mankind from the grave, through
the obedience of Christ, ver. 21.— By insinuating that the ex-
pectation which the Gentiles entertained of a future life in the
body, was derived from God's resolution to raise all mankind
from the dead, the apostle, I suppose, meant God's resolution
made known at the fall, that the seed of the woman should
bruise the head of the serpent. For that promise in its true
meaning, being preserved among the Gentiles by tradition,
was the foundation of the hope which many of them, in
ciitR-rent parts of the world, entertained of the resurrec-
tion of the body, and of a future state. See Chap. I. View,
remark 2. Then, by a beautiful rhetorical figure, the apostle
introduces the whole Gentile vrorld as suffering extreme pain
under the miseries of life, and earnestly wisliing for delive-
rance, ver. £2. — Believers also groan within themselves, while
they wait for the redemption of their body from the bondage
of corruption, ver. 'i?,. — But they wait patiently, and thereby
.shew the strength of their faith, ver. 24, 25. — And to this
cxrrcise of patience, they are helped by the Spirit, who, by
ai^liciions, pioduces in them such a disposition of mind, as is
an effectual complaiiit -to God, ver. 26 — x^nd being wrought
rn tlicm by the Spirit, it is justly termed tlie Spirifs complaining
for the saint Sy ver. 27.

The sixth motive to holiness, furnished by the discoveries

made in the gospel, is this : God having determined to save be-

litverSj they knov/ that every thing, whether prosperous or ad-

i-rse, shall work together for that , end j so that tlieir salvation

■'■■ '■ ■ " is

Chap. VIIL— View. ROMANS. 285

is absolutely certain. The reason is, God hath called^ or deno-
minated believers the seed of Abraham, and the sons of God,
1 John iii. 1. and heirs of immortality, according to his pur-
pose, ver. 28. — And whom he foreknew to be his sons, them
he also predestinated to be conformed to the image of his Son
Christ, both in their body and mind, ver. 29. — Moreover, v/hom
he predestinated to be conformed to the image of Christ, them
he also called, or denominated the seed of Abraham, and gave
them a right to all the blessings promised to Abraham's seed ;
and whom he so called, them he also justified and glorified,
ver. 30. — And having thus described the salvation of believers,
in its origin, its intermediate steps, and its issue, the apostle
strongly impressed with the certainty thereof, asks, What shall
we say to these things ? Since God is for us believing Jews
and Gentiles, no person can hinder our being accounted the
seed of Abraham, and the sons of God, or prevent us from re-
ceiving the inheritance? promised to such, ver. 31. — For he who
delivered his own son to death for us all, for the Gentiles as
well as for the Jews, will with him also freely give us all the
blessings promised to the seed of Abraham, and sons of God,
ver. 32. — Then, as enraptured with the view which he had
taken of those grand subjects, and to shew that there is no con-
demnation to them who are in Christ Jesus, he cries out, A¥ho
shall dare to bring any accusation against God's elect, since
God hath declared that he will justify such by faith } ver. 33.
— Who is he that will pretend to condemn them, since Christ
hath died to procure their pardon, and now governs the world
for their benefit, and makes intercession with the Father in their
behalf? ver. 34-. — Then personating the whole body of beHev-
ers, strongly affected with the goodness of God shewn in their
salvation, and highly elated with the view of their privileges so
unanswerably established, he, in their name, professes their
firm resolution of adhering to the gospel, that they may conti-
nue the objects of Christ's love, however many or strong the
temptations may be with which they are assaulted, ver. 35. to
the end of the chapter.

The latter part of this chapter, beginning at ver. 31. if com-
pared v/ith the most shining passages of the so much admired
writings of the Greeks and Romans, will be found not inferior
to any of them in sublimity of thought, variety of figures, and
beauty of language. It contains a description in most forcible
and glowing expressions, of tlie priv^lieges,. the hopes, and the
temper of a true Christian, and shews what magnanimity, and
what greatness of sentiment the gospel is able to infuse into
them who understand and believe its doctrines. It is therefore
a most proper conclusion of a discourse, in which, by the strong-
^^t reasoning, practices arc recommended, which ennoble the
^ ' human

*286 ROMANS. View.— Chap. VIII.

human mind, yield the greatest and the most permanent joys,
and prepare men for becoming the companions of angels, and
for living with God himself through all eternity.

On reviewing the encouragement to holiness proposed by
the (ipostle in this and the three foregoing chapters, the reader
must be sensible, that the scheme of salvation revealed in the
gospel, suggests motives to persuade men to forsake sin and
follow holiness, and even to suffer for well doing, more in num-
ber and of greater efficacy, than any preacher, either of the law
of nature, or of Moses, ever proposed, or indeed had it in his
power to propose. And therefore the calumny of the Jewish
scribes and heathen philosophers, mentioned chap. iii. 31. that
by teaching the justification of sinners, through faith, without
works of law, the apostles of Christ made void the obligations
of morality, and encouraged men to sin, was altogether without
foundation. That doctrine, instead of weakening the obliga-
tion of lav/, strengthens it in the highest -degree. — Farther, be-
cause in the chapters above mentioned, the apostle hath shewn
that God's counting men's faith to them for righteousness, on ac-
count of the death of his Son, furnishes such a variety of power-
ful motives for persuading sinners to repent and return to God,
these chapters do in effect demonstrate the natural efficacy of
the death of Christ, in delivering believers from the power of
sin. Whence it follows, that the gospel method of pardoning
sinners through the death of Christ, is an exercise of mercy,
which, instead of weakening, hath greatly strengthened the au-
thority of the law of God •, consequently, it is perfectly suitable
to his character, and subservient to the end of his moral go-
vernment. The efficacy, therefore, of Christ's death, in de-
livering us from the power of sin, being thus evident, we can-
not doubt of its efficacy, as an atonement in delivering us -
from the punishment of sin, notwithstanding we are ignorant
of the manner in which it operates for that end. See Heb. ii.
10. note 4.

Commentary. New Translation.

CHAP. VIII. 1 Mankind under CHAP. VIII. 1 There

the new covenant being delivered is therefore now no con-

Irom the curse of the law, there is demnation to tJicse in

therefore jioiu no condemnation to those Christ Jesus, ^ who walk

Ver. 1. To those in Christ Jesus ^ ivho ivalh not^ &.c. The cha-
racter ot the persons to whom there is no condenmation, consists of
two parts. Tu'st^ They are in Christ Jesus j they are members ^f
that gre-rtt society consisting of all believers, .ca]led ^^^nV/V Z'O^y,
Col. j. 24. John xv. 2. t^cxt^ they u-alk not according to the flesh,
(Es«. iv. 43.") but according to the Soirit.— 7"c walk according to the

flesh.

Chap. VIIT. ROMANS. 287

Christians nvho walk not according to not (xcTat tra.^K»^ according
the inclinations of theirj/?fj-/;, hut ac- to THE flesh, bat accord-
cording to the inclinations of their ing to THE Spirit.
spirity enlightened and strengthened
by the Spirit of God.

2 We the disciples of Christ are 2 For the lav/ of the
able so to walk, because the law of Spirit of life ' bif Christ
the gospel^ which promises eternal life Jesus, hathyV^^z/wf from
btf Jesus Christy has delivered us from the law * of sin and of
the power of sin in our members, atjd death. (Rom. vii. 25.)
from the curse of death.

3 For God sending his own Son in 3 For God sending his
the likeness of sinful men to teach us, own Son in the likeness
and of a sin-offering to procure par- of sinful flesh, ^ and of a
don for us, hath destroyed the power sin-offerings * hath con-

fleshy is to be wholly governed by those inordinate appetites which
have their seat in the flesh. To walk according to tJie Spirit^ is to be
habitually governed by reason and conscience, enlightened and
strengthened by the Spirit of God. Hence such are said to be led btj
the Spirit, ver. 14.

Ver. 2. — 1. For the /aw of the Spirit of life by Christ Jesus. This
according to some commentators, is, The law of the mind, (ch. vii.
23.) consisting in the predominancy of reason and conscience through
the assistance of Christ ; so that the person who is guided by that
law, is qualified for eternal life. But I rather think the apostle speaks
of the gospel called the /aw of the Spirit, because it was given by the
Spirit, and confirmed with his gifts. See Gal. ili. 3. note. And the
law of /ife, because it promises /ife to those who live according to
the Spirit.

2. Hath freed me from tJie /aw of sin and of death : that is, the
power of sin, which brings on men the curse of death. This happy
elTect may with more propriety be attributed to the law of trie Spirit,
if thereby the gospe/ is meant, than if we understand it of tlie /aw of
the mind. — It is observable, that the person who speaks in the fore-
going chapter, is Introduced here as continuing the discourse, and
shewing the method in which his deliverance from the body of death,
mentioned vii. 25. was accomplished.

Ver. 3. — 1. In t/ie /ikeness of sinfu/ flesh. Christ's flesh w^as as real
as ours •, but it was /ike sinfu/ flesh, in being exposed like ours, to paui,
misery, and death.

2. Atid of a sin-offering. The expression ;rf^« ki*u(fTixi, Whitby
tells us, is used by the LXX as an indeclinable word. But from
Heb. X. 18. it appears to be an elliptical phrase, for tt^oc-i^c^^ cts^<
k^cugTiui^, consequently may be in any case. Here it is in the geni-
tive, being governed by iv o^tuM^totn. The Son of God v/as sent
in the likeness of two things, in the likeness of sinful flesh, and in
the likeness of a sin-offering. He was like the old sin-oflerings
in this, that whereas they sanctified to the purifving cf the flesh,

be,

288 ROMANS. Cetap. VHI.

demtied ^ sin in the jlesJi, of sin in the fleshy so that It can
[the tiling impossible to the neither enslave nor kill believers,
]awy ^ because it was weak (which is the thing impossible to he
through the flesh, ^) done hi) the precepts and threatenings

of the law, because it tuas lueak

through the corruption of our nature, J

4 That the righteous- 4 This destruction of sin in our

ness of the law ^ maij be flesh, God accomplished, that the

he, by making a real atonement for sin, sanctifieth to the purifying
of the spirit.

3. Hath condemned sin in the flesh ; he hath put sin to death in our
flesh -, condemnation the cause, bemg put lor death the effect. The
apostle in the two preceding chapcers having represented sin as a per-
son, he expresses himself in this verse very appositely, when he tells
us, Christ put sin to death in the fleshy that is, in our body, where he
had introduced himself at the fall. The word x,qj,^oi(Tt. is used, 1 Pet.
iv. 6. in the sense of putting to death j for it is there opposed to the
being made alive.

4. The thing impossible to the law. Sin was condemned In men's
flesh under the law, as well as under the gospel j for under the law
there were many pious and holy men j but sin was condemned in
their flesh, not by any power inherent in, or derived from the law :
their sanctification came from the grace of the gospel, preached to
them in the covenant with Abraham, Gal. iii. 8. darkly set forth in
the types of the law.

5. Because it was vjeak through the flesh. The law was not weak
or defective in itself. Its moral precepts were a perfect rule of duty,
and its sanctions vvcre sufficiently powerful to enforce obedience, in
those who were able to obey. Bat it was weak through the depra-
vity of men's nature, which It had neither power to remedy nor to
pardon j and so could not destroy sin in men's flesh. These defects
of lavv' are all remedied in the gospel. For therein pardon is pro-
mised to encourage the sinner to repent, and the assistance of the
Spirit of God is offered to enable him to obey.

Ver. 4. That the righteousness {^ly.xiu-f^a,, See Rora. ii. 26. note) of
the law may be fulfilled bij us who walk^ &c. The righteousness of
the law, to be fulfilled by us, through the condemnation of sin in the
flesh, and through our not walking according to the flesh, but ac-
cording to the Spirit, is not perfect obedience to any law whatever,
for that is not attainable in the present life ; but it is such a degree of
faith and holiness, as believers may att-.in through the influence of
the Spirit. And being the righteousness required in the gracious
new covenant made with mankind after the fall, and fully published
in the gospel, that covenant and the gospel in which it is published,
jire fitly called, The law of faith, Rom. iii. 27. *, and the laiu of the
spirit of life in Christ Jesus, Rom. vlii. 2. j and the law of Christ,
Gal. vi. 2. ', and the laiv of liberty, James i. 25. j and the law fore-
told to go forth out ofZion^ Isa. ii. 3. and the law for which the isles

Chap. VIIIV ROMANS. 2S9

fulfilled («v, 165.) hy us righteousness enjoined in the law of

who walk not according the gospel, (ver. 2.) may be fulfilled

to the fleshy but according by uSy who walk not according to the

to the Spirit, (See Rom. flesh, the law in our members, (ch.

viii. 1.) vii. 23.) but according to the spirit y

the law of our mind. .

5 NoWi they (o/ «vt£$) 5 Now they who live according to
'ivho live ^ according to the the fleshy employ themselves in enjoy in (r

fleshy mind * the things sensual pleasures, and in making pro-
of the flesh, ^«^ they w^o vision for these enjoyments; and
LIVE according to the Spi- they who live according to the spirit^
rit'y the things of the employ themselves in the things which
Spirit. reason and conscience dictate. Gal. v.

16—26.

6 (rtfi|, 98.) But the . 6 But whatever wicked men may
minding of the flesh ^ is think, the minding of the body, to the
death, and the minding of neglect of the soul, is eternal death /
the spirit is life and and the jninding of the soul is the lozd
peace ;, to eternal life,

7 (A<«T<) Because the 7 The minding of the body to
minding of the flesh is en- the neglecting of the soul, will be

or Gentiles xvere to wait, laa. xlii, 4, — Baza gives a quite different
turn to this passage by translating it, Vt jus ilhid legis : That that
right of the law, namely, its right to perfect obedience from men,
might be fulfilled in us by the imputation of Christ's righteousness.
But ^iKoiio,>ix.c(, no where has this signification 3 not to mention that
Beaa's translation represents the believer as absolutely passive in
fulfilling the righteousness of the law *, directly contrary to the
apostle's meaning, who, in so many words teaches, that the righte-
ousness of the law is fulfilled not w, but by believers, through their
walking not according to the flesh, but according to the Spirit.

Ver. 5.— 1. Now they, h ovri<;, who live according to the fiesh.
One of the senses of n^iy is to exist, or live. Matt. ii. 18. Ovx, htc.
They do not live, they are dead. See Parkh. Diet, voce ti^ii.

2. Mind the things of the fiesh. The original word ^^omv, signifies
to set one's affection on an object, and to use great pains in obtain-
ing it, Col. ill. 2. Wherefore, to inind the things of the fiesh, is to
love and pursue sensual pleaiure^ as our chief happiness.

Ver. 6. But the minding of the fiesh is death. Accordinjr to the re-
mark in the foregoing note, (p^av-^ucc tjj? c-st^xo?, The minding of the
fiesh, is the employing of our whole thought, and pains, and time, in
gratifying and in providing for the gratification of the lusts of the
fiesh. What Socrates said to his Judges may with propriety be men-
tioned here : " My whole employment is to persuade the younr«- and
old against too much love for the body, for riches, and all other
precarious things, of whatsoever nature they be 5 and against too ht-
tle regard for the soul, which ought to be the object of their affec-
tion."

Vol. I. Go Ver.

290 ROMANS. Chap. VIII.

justly punished with death : First, mity ^ against God : for

Because to finnd the bsdi) in that aran- to the law of God it is

nQ\\ is enmity against G id ; secondly, not subject, neither in-

Because this temper cf mind is not sub- deed can be. *
ject to the law nj Gody neither indeed
can be ; it is actual rebelhon against
God.

8 Wherefore they ivho live after the 8 (Ai, 106.) Wherefore^
flesh, cannot be the objects of Grjd's they (gy <r«^»; evn^) ivho
favour in any dispensation what- live to the flesh cannot

ever. please God.

9 Now ye live not to the flesh, but 9 Now ye live not (««',
to the spirit^ {n'n^, 128. 13S.) because 163.) to the flesh, but to
the Spirit of God dwells in you. But the Spirit, because the
if any one have not the Spirit of Christ Spirit of God dwells '

Ver. 7. — 1. Because the minding of the flesh is enmity against God.
This is an argument for punishing them who live sensual lives, which
deserves attention. God out of friendship to men, sent at different
times prophets and righteous men, and last of ail his own Son, to
wapn them a,i;;ainst the immoderate love of sensual pleasures^ and to
train them to the love of spiritual enjoyments^ that they might be
capable of hving with him in heaven as his friends. Wherefore, the
minding of the things of the fiesh, to the neglecting cf the things of
the spirit, disquahfying men for heaven, stands in direct opposition
to God's friendly intentions ; consequently is enmity against God,
and is deservedly punished with death. Besides, the sensualist, look-
ing on the law of God, as obstructing his happiness, hates it. Nay,
he hates even God himself, on account of his law, as too difficult and
severe.

2. For unto the latv of God it is not subject^ neither indeed can be.
A second reason why the minding of the things of the flesh, shall be
punished, is, it is a rebellion agahist the law of God, which he can-
not suffer to pass unpunished, without overturoing that eternal rule
of righteoubuess, by which he preserves the moral order of the
' world.

Ver. S. They who hv-e to the ftesh (see ver. 5. note 1.) cannot please
God'. According to Locke. « i* a-et^Ki ovrsj, They who are in ihef.esh,.
:-iie the Jews w^ho were under the carnal dispensation of the law of
Moses j a sense which the word fesh sometimes hath. But as the
apostle''s affirmation is true neither in that sense, nor in the sense of
men's living in the fesh or body, I think ir here, as in many
other passages, signifies to; and that the living to the fesh mt2.r\s^
the minding of the things of the fesh, or the performing the works of
the fesh, mentioned Gal. v. 19. by which men become the enemies
of God.

Ver. P.— 1. Because the Spirit of God dwells in you. See ver. 11.

aotc 2. By the indivelling oj the Spirit of God, believers are delivered

\ fiom

dwelling in him, and forming him
into the ten.per and behaviour of
Christ, whatever such a pefson's
profession may be, he' is nom of
Christ's disciples.

10 ^rid if the Spirit of Christ be
in you^ the hodij^ with its lusts, which
formerly governed you, (ch. vii. 18.)
ivill certainly he dead ixnth respect to
sin ; hut the spirit^ your rational pow-
ers, ivill he alivcy or vigorous, ivith
respect to righteousness,

1 1 For^ if the Spirit of him ivlw
raised up Jesus from the deady abide
in you by his iniluences, he luho
raised up Christ from the dead, nvill
ma\e even your dead bodies, (ver. 10.)
your animal passions, together wiih
the members of your tnortal bodies,
alive, that is, subservient to the spi-
ritual life, through his Spirit who
d'lvelleth in you.

Chap. VIII. ROMANS. 291

in you. But, * if any
tne have not the Spirit
of Christ, he is none of
his.

10 And, if Christ be
in you, the body, verily,
IS dead Qix) ivith respect
to * sin, but the Spirit is
life Qia) ivith respect to
righteousness.

11 (A6, 105.) Per, if
the Spirit of him ivho
raised up Jesus from the
dead dwell in you, !ie
WHO raised up Christ
from the dead, * ivill
make even (S-v>5t<») your
tnortal bodies alive, through
Jiis Spirit who dwelleth
in you. *

from the reigning power of sin, and are raised to true nobility. They
become the sans of God, ver. 14. and heirs of immorlality.

2. But if any man have not the Spirit of Christ. B^u, signifies to
holdfast, retain, possess, 1 John v. 12. 'O %x^v^ lie that hath the Son,
hath life.

Ver. 10. The body verily is dead (?<«) with respect to sin. Here I
have follov/ed Chrysostom, Photius, and Oecuraenius, who explain
ffi« in this verse by xasr^, according to. the usage of the Attics, and
the true meaning of the passage. For what sense would there be in
saying, " that the bodies of men are dead through sin, if Christ be
in them." Men's bodies certainly are dead through sir-i, whether
Christ be in them or not. See Raphelius h* re, who has shewn that
Polybius uses the preposition 'otcc in this sense. It is so used like-
wise, Rom. iii. 25. Heb. v. 12.

Ver. 11. — I. He who raised^ &c. 'O iyh^ag rov ^^itov ik vcic^m^
^(dox6iviorn KK,i rcc ByyiTsc ara)y.ciTet. This is an allusion to our Lord's
words, John v. 21. where, speaking of the spiriluiil resurrection, he
says, j^s the Tather, lyu^tt rd", vzx^ng ««:< ^aioTrom, raiselh and maheth a-
live the dead, even so the Son, Zj^o-Kom^ maheth alive whom he will,
namely, from the death of sin *, as is phiin fiom ver. 25!?. /rhe apos-
tle had told the Romans, ver. 10. that by the Spirit of Christ dwell-
ing in them, their body was dead with resprct to sin. Here, lest
they might fancy that that death indisposed their bodies for works of
righteousness, he added, If the Spirit of him who raised up Jems from
the dead dwell in you — He will make even your mortal bodies alive,
namely, to perform works of righteousness.

2 2. Through

292 ROMANS. Chap. VIIL

12 Well then, brethren^ having 1 2 Well then, ' breth»
such assistances, we are not constrain^ ren, ive are not debtors to
ed by the corruptions of our nature to the flesh, ^ to live ac-
live according to the jlesh : we may cording to the flesh,
overcome our evil inclinations. 13 (r<:«^, 93.) Where-
in Wherefcre^ I say a second time, fercy if ye live according to
if t^e live according to the lubts o£ the the flesh ye shall die^
yieshj ye shall die eternally ; but if but if through the Spirit
through the Spirit of God, (ver. 9.) ye put to death the deeds
ye put to death the lusts of the body^ by - of the body, ye shall
continually restraining them, ^^ j-/w// live.
live eternally vi^ith God.

' 14- Becausey in -every nation, as 14? (r**^, 90.) Because^

many as are habitually guided by the as many as are led by

2. Through his Spirit who dwells in you. He had told them,
Rom. vli. 17. that sin dwelling in them was the ruling principle, from
%vhich formerly all their- actions proceeded, Btit now, the Spirit of
God dwelling in the?n, was the primciple which directed both their
body and soul. And as under a sense of indwelling sin, they' for-
merly cried out, Who will deliver me from tlie body of this death ? It
is now, God will make alive even imj dead bodij^ my animal faculties
"Slid appetites, so that they shall become subser\'ient to the spiritual

life. -^ ■ ^ , ■' ^ ^ ^ ■ ■• . '■

Ver. 12.— 1. Well then, brethren. The conclusion introduced
with these words, arises from the reasonings contained in the fore-
going part of this an<i in the two preceding chapters.

2. We are not debtors to the fssh^ to live according to the fie sh. To
be a debtor^ is to be under a constraining obligation, Rom. i. 14.
The apostle's meaning is, since men are under the gracious dispen-
sation of the gospel, which furnishes them with the most powerful
assistances, for correcting the depravity of their nature, and for per-
forming good actions, they are under no necessity, either moral or
physical, to gratify the lusts of the body, as they would be, if in
their present weakened state they had no advantages but what they
derived from mere law. Farther, we are under no obligation to live
according to the flesh, as it offers no pleasures of any consequence to
counterbalance the m.Isery which God wall inflict oa all ivho mind
the things of the flesh.

Ver. 13. But if through the S/^irii, ye put to death the deeds of the
body. Here the deeds of the body are personified, and represented as
so many enemies, w^hom we must slay. They are mentioned, Gal.
V. 19. under the name of the worhs of the f.esh. — If the deeds of the
body arc put for the lusts and appetites if the body, from which the
deeds of the body proceed, the meaning will be, that we must sub-
due them in such a manner, that they shall not lead us to commit sin
habitually, but rather, by lending their vigour to our better inclina-
tions, become subservient to piety and virtue.
v . - ■ Ver-.

Chap. VIII. ROMANS. 293

the Spirit of God, these Spirit of God, these gre the sons of

are the sons of God. * God : they partake of his nature,

' and are heirs of im mortality.

15 For ye have not re- 15 That ye Rom ins are the sons

ceived tile spirit of bond- of God, appears from your dispo-

age (see Gal. iv. 3. note.) sitions. For ye have not received the

again to fear ; but ye spirit of slaves again to serve God

have' received the Spirit from fear ,- that disposition the law

of adoption, * bt^ which produces': ^/>/ through the discovery

V7e cry Abba, * Father, of the mercy of God in the gospei,

ije have received the spirit of children^

Ver. 14. These are the satis of God. Isaac, by his supernatural
birth, being in a peculiar manner the son of God^ the Israelites his
children, were called by God hinnself his sons, Exod. iv. 22. But
they Here God.'s sons only in an inferior sense j for by that relation
they Vv'cre entitled to nothing but the earthly inheritance. Whereas,
believers are in a higher sense the sons of God. Eeing spiritually
begotten of God, they part^ike of his nature, are heirs of the hea-
^ enly country, and by the redemption of their body, become im-
mortal like God, Rom. ix. 8. note, they are capable of enjoying the
everlasting inheritance. Perhaps also the high title of the sons of
God IS given to believers, to convey an aifecting idea of their dignity
and felicity j because of all things men glory in, noble birth is the
chief. • ^ ' ^ ;■

Ver. 15. — 1. 7e have received, the spirit of adoption. In proof that
the Gentile, as vv'ell as the Jewish believers are the sons of God, the
apostle appealed to these sentiments of reverence and love, and to
that assurance of God's favour, ' vcith which their minds were filled
since they had believed the gaspel, and which he very properly terms
the Spirit of adoption ; that is,' 'the spirit oi children.

2. Bij which we cry^ Ahha^ Father. To the same purpose the a-
postle toid the Galatians, chap. Iv. 6. Because, ye are sons, God hath
sent forth the Spirit of his Son into your hearts^ crying, Abl>a, Father. —
Crying, signifies' praying with a loud voice, from a strong emotion
of mind : Exod. xiv. 15. — And the Lord said unto Moses, Wherefore
criest thou unto me? — FV/z/z^t, being the fiducial appellation, vs'here-
wlth Christ in his last sufferings addressed God, Luke xxill. 46. it
suggests to us, that in their greatest distresses, they vvho are led by
the Spirit of God, may alter the example of Christ, express entire
confidence in the fatherly affection of God, that he will not forsake
them, but will make rheir troubles issue in good to them. — Because
the article shews o 7:u,r-AP to be the nominative case, some commenta-
tors think the apostle added the Greek word ^«:t>jj, as the interpre-
tation of the Syriac word «,5/3a. But if that had been his intention,
he would have written o ia-Ti ttxt-^^. In the LXX. there are many
examples of the nominative puv for the vocative. So also Luke
xviii. 13. 'O B-te;, Cod be merciful to me a sinner,

Ver.

29* ROMANS. Chip. VIIL

ly ivhich in our prayers lue call him.
Father, each in our own language.

\6 Jlso the Sprit it self y bestowed 16 AlsOj the Spirit

on us in his extraordinary opera- itself beareth witness to-

tions, beareth ivitfiess along luith the getlier luith our spirit '

fiUal dispositions of our own minds, that we are children of

that we are children of God, God.

17 And if children^ then we are 17 And if children,
heirs ; heirs verily of God, heirs of then heirs ; heirs, verily,
immortality, and of the felicity of of God, and joint-heirs
God's house jointly with Christy if with Christ : if we joint-
•we jointly suffer with him, what at- ly suffer y that also we may
flictions God appoints, that also we be jointly glorified, *

may he jointly rewarded,

18 However, the thoughts of suf- 18 However, I reckon
fering with Christ need not terrify that the sufferings of the

Ver. 16. The Spirit itself beareth witness togethe" with our Spirit^
that we are children^ 6cc. By this argument, the apostle proved that
the great honour of being the sons of God, was not restricted to the
Jews. All who believe, are the sons of God i as is evident from
their possessing the spirit of God's childreti. Besides, in the first
age, the sohship of the Gentiles was demonstrated by the spiritual
gilts bestowed on them. The former of these attestations, the apos-
tle had described under the name oi tJie spirit cf adoption. The lat-
ter he speaks of in this verse, and calls it the spirit, because the spi-
ritual gifts come from the Spirit. And as these testimonies concur-
red in establishing the same fact, the apostle justly affirmed, that the
Spirit of God in the first age, bare witness with the spirit of believ-
ers, that they were the children of God. ■ Hence God is said to have
jW^^ the believing Gentiles as his sons, by giving them the Spirit,
see 2 Cor. i. 22. v. 5. but especially Ephc;. i. 13, 14. — Because
e-v/^f^rvi^iiif Js thought to be used for f^at^rv^iot, Rom. ii. 15. ix. 1.
Rev. xxii. 18. some translate the clause thus, The Spirit itself bean
witness to our spirit. But this translation makes no alteration in the
sense J provided by the Spirit''s witness we do not understand a par-
ticular revelation to individuals, but the common witness w4uch the
Spirit bears, by producing filial dispositions in the hearts of the faith-
ful.

Ver. 17. If we jointly sujer, that we may be jointly glorified. Tay-
lor's remark on this passage is very proper : " Observe how pru-
dently the aposi^^le advances to the harsh aftair of suffering. He does
not mention it till he had raised their thoughts to the highest object
cf joy and pleasure j the happiness and glory. of a joint inheritance
with the ever blessed Son of God." In this excellent passage, the
apostle opens a source of consolation to the children of God in every
age, by drinking at which they may not only refresh themselves un-
der the severest sufferings, but derive new strength to bear them with
fortitude.

Chap. VIII. ROMANS. 295

present time, are not you. For^ I rechn that the sttfferings

worthy to be compar- of the prese?it time are not worthy to be

ED with the glory which cmpared with that glorious resurrec

is about to be reveah d («;) tmi which is about to be revealed^ to

in us. 1 Pet. i. 4. the whole universe in the persons of

us the heirs thereof.

19 For the earnest de- 19 What a blessing a resurrection

sire ' of the creature, * to immortality is, may be understood

lookethfor ^ the revelation by this, That the earnest desire of man^

* of the sons of God. kind hath ever been to obtain that glo'

Ver. 19. — 1, For the earnest desire. The word uTrox.uos'^oKiZy
translated earnest desire, signifies, as Blackball observes, the lifting
of the head, and the stretching of the body as far a'? possible, to hear
and see something very agreeable, or of great importance j it is
therefore fitly used to denote the greatest earnestness of desire.

f . Creature. Kriij-tg in this passage signifies evenj human creature.
See ver. 22. note 1.

3. Loaketh for. The word «7rsx^£;(^£ric<, which I have translated
looheth for, hath that signification, ver. 24. Looking for the adoption.
And it is so translated in our English Bible, Philip, iii. 20.

4. The revelation, uTr-^iCicX'j-^iv, of the sons of God. Though the
Gentiles in particular itnew nothing of the reve/ation of the sons of
God, the apostle calls their looking for a resurrection from the dead,
a looking for that revelation ; because the sons oi God are to be re-
vealed by their being raised with incorruptible and immortal bodies.
—Farther, it is here insinuated, that the pious Gentiles comforted
themselves under the miseries of life, by that hope of immortality,
and of the resurrection of the body, which they entertained. At
the fall God declared his purpose of rendering the malice of the
devil, in bringing death on the human species, inefi^^ctual, and there-
by gave mankind not only the hope ol: a future hfe, but the hope of
the resurrection of the body, as the apostle intimates, ver. 21. And
that hope preserved in the world by tradition, as was observed in
the illustration of ver. 21. may have been the foundation of the
earnest desire of the Gentiles, here taken notice of. Accordingly,
it is well known that the Egyptians, Persians, Arabians, Indians,
and all the Pythagoreans, with even the northern nations, enter-
tained the hope of a future life, and of the resurrection of the body.
— The apostle having appealed to the general expectation of man-
kind concerning a future life, leaves his readers to draw the conclu-
sion \ namely, that if the Gentiles bare the miseries of the present
life by the power of this hope, which in them was rather a desire,
than a hope well founded, the first Christians who in the gifts of
the Spirit had a demonstration, and as it were, an anticipation of
their immortality, v;ere much more to shew fortitude and patience,
in bearing the sufferings to which they were exposed for the cause
of their Master.

Ver.

5^6? Roman's: Chap. viir.

tiotis endless life in the body, hjj
tuhich the sons of God shall be matU
knoiun,

20 Nor is tlieir expectation with- £0 For the creature '
out foundation ; for mankind ivere was subjected {rn fAXTxioT/i"
subjected to misery and death, not by t<) to vanity, not ivilUng
ihe'tr oivn act, but by God, who, for IT, * but by him who
the disobedience of the first man, Hath subjected IT.

hath subjected all his offspring to those
evils,

21 In the resclutlsn that, on ac- 21 /;; hope^ ' [an) that
count of the obedience of the second even the creature itself
man,' even the heathens themselves shall shall be liberated from the
be set free from the bondage of the bondage of corruption, ^
grave, and those who believe, be into the freedom of the glory
brought Into the full possession of the of the children of God.
happiness 'which belongs to the children

»f G,cL

Ver. 20. — I, Tor the creature zuas subjected to va?iity. The crea-
ture here, as in ver. 19. signifies ail mankind. See ver. 22. note J .
Vanity^ denotes mortality or corruption^ ver.' 21. and all the miseries
of the present life. These the apostle expresses by vanity^ in allusion
to Psal. Ixxxix. 47. where the Psalmist, speaking of the same sub-
iect says, Why hast thou made ail 77icn in vain ? i>.ci.Tctioj^y LXX. The
truth is, if we consider the noble faculties with which man is endow-
ed, and compare them with the occupations of the present life, many
of which arc frivolous in themselves, and in their effects of short
duration, we shall be sensible that the character which Solomon has
given of them is just •, vanity of vanities, aii is vanity. And that if
so excellent a creature as man, were designed for nothing but to
employ the few years of this life in these low occupations, and after
that to lose his existence, he would really be made in vain.

2. Not voiiliug it. Mankind are not made mortal and miserable,
6n account of their own oifence, but by the sentence of God, passed
for the offence of the first man and woman. Gen. iii. 10. Never-
theless they were not by that sentence doomed always to remain
subiect to mortality. God passed that sentence in the purpose of de-
livering them from corruption, as the apostle affirms; ver. 21.' — Some
commentators consider this verse as a parenthesis, and join the 19th
and 2l3t verses together thus, 19. Xhe earnest desire of tiie creature
looketli for the revelation of tiie sons^'of&od,'2\. In iiope, &c.

Ver.^1. — 1. In hope. See ver. 19. note 4.

2. That even tlie creature itseif siiaii he liberated from tlie bondage
of corruption. <t>^o^x, corruption^ being here opposed to the freedom
of the giorif of tiie chiidren of God^ must signify the destruction of the
body by death j and tiie bondage of corruption, the continuation of
the destroyed body in the grave. Besides, the v.'ord (p-^fl^af signifies
todily destruction, Col. ii. 22. note 1.

Ver.

Chap. VIII. ROMANS. 297

22 (rof|, 91.) Besides^ 22 Besides ^ we kmiv, that every
we know that everij crea- human creature hath groaned together
titre I [(Tvfim^cH) groaneth under the miseries of li(e, and hath
together, and travaileth in undergone together sharp pain, hke
pain together until now.* that of child-bearing, till now, on

account of their uncertainty with
respect to a future state.

23 And not only 23 And not only do they groan
THEY, but ourselves al- under these evils, but ourselves also,
so, nvho have (c«ars«g;j)5y) who are the sons of God by faith m
the {\xsi-fruh of the Spi- Christ, and who have the chief gifts
rit, I even we ourselves of the Spirit, as the earnest of eternal

Ver. 22. — 1. We know that every creature groaneth. According
to some commentators, the words ^Tictc-j) jj KTicnq, denote //^^ whole crea-
tures of God ^ animate and inanimate, which, as they were cursed for
the sin of the lirst man, may by a beautiful rhetorical figure be re-
presented as groaning together under that curse, and earnestly
wishing to be deUvered from it. Such figures indeed are not unu-
sual in Scripture, For example, Psal. xcvi. \1. The tress of the
wood are said to rejoice ; and the foods to clap their hands ^ Psal.
xcviii. S. Nevertheless, ver. 21. where it is said, that the creature
itself will he liberated from the bondage of corruption^ into the freedom
of the glory of the children of God^ and the antithesis, ver, 2'6. Not
only they, but ourselves also, shew that the apostle is speaking, not of
the brute and inanimate creation, but of mankind, and of their ear-
nest desire of immortality. For these reasoi s, and especially because
Mark xvi. 15. Preach the gospel, Trua-y] rv[ ktio-h, to every creature
means to every human creature, I think, Traso-;, j^ Kncrtg, in this verse
and >5 x.Tia-i?y in the three precedino; verses, signify manhind, in genei
ral, Jews as well as Gentiles. See also Col. i. 23. where T^a^v^ m
Kria-st, signifies e-very human creature.

2. Groaneth together, and travaileth in pain together, until now.

How David groaned under the miseries of the present life, may be
seen, as Locke observes, from Ps. ixxxix. 47, 48, &c. The ori-
ginal word <ryi'Ai^;v£;, may be translated, suferetli acute pain to^rether ;
for ahim does not signify to bring forth, but to suJfW pain in child-
hearing. Accordingly «^iv, from which this word is derived, signi-
fies any acute pain whatever, Matth. xxiv. 8. Mark xiii. S, The

apostle, very properly on this occasion, mentions the miseries of the
present state,' and particularly that greatest of all temporal evils
death, as unsupportable, were it not for the hope which mankind have
all along entertained of a happy life after deatli, called ver. 2j. The
glory of the children of God.

Ver. 23. — 1. Who have the first fruit of the Spirit. Because ftrst-
fruits signify the best things of their kind, it is thought that the cT-
postles, and such as possessed the most excellent spiritual gifts are
spoken of in this passage.' But as the privileges described, ver. 24.
25, 26. equally belong to all, I rather think the apostle speaks of
Vol. I. -Pp believers^

298 ROMANS. Cwa?. VIII.

Jife, even ive ourselves grcnn luithirt groan * within ourselves,

ourselves^ luhile lue wait for that great waiting for the adoption,

event, by which our scnship will be NAMELTy the redemp-

constituted and manifested, (ver. tion ^ of our body,
19.) namely^ the deliverance of our
body from corruption, by raising it
glorious and immortal.

24 The redemption of the body 24 For we are saved
is not bestov/ed at present; for ive (t»j i\-^i^i^ 25.) in hope :
are saved only in hope^ that our faith new hope seen, is not
and patience may be exercised, hope : * for what a man
Now hope^ ivhich hath obtained its ob- seeth, (t<, 302.) How al-

jecti ^^ ^<5 longer hope : for what a man so can he hope for it ?
possesses^ hoiu also can he hope Jor it ?

25 But if we hope for what we 25 But, if we hope for
do not possess J we wait with patience what we do not see^ ws

for ity and so display our faith in the w.-iit (^') with patience for
promises of God. it.

26 ^nd likewise for your encou- 26 (^a-uvTu^ h KXi)

believers in general, who hid the gifts of the Spirit bestowed on them
Sisfrstfriiirs, or as the earnest of those greater virtues, and spiritual
endowments, which they shall enjoy in hcuven. See 2 Cor. i. 22.
liote 2.

2. Groan within ourselves. This groaning of the persons who had
the first-fruits of the Spirit, was not the effect of impatience. See
2 Cor. V. 4. For it is said afterwards, that the Spirit by these groan-
ings made complaint for the saints.

3. Waiting for the adoption, nantcly, the redemption of our body, —
This is an illusion to our Lord's words, Luke xx. 36. And are the
children of God being the children of the resurrection. For if men are
the children of God, by being the children of the resurrection, the
apostle had good reason to call the redemption of our body from the
bondage of corruption, vlo^a-ixj, the adoption. Besides, it is that by
which the saints are enabled, as the children of God, to inherit the

. kingdom of their father — And as this high and happy adoption,
was fcigr.ified by the adoption of Isaac and his descendants as God's
«ons, whereby they obtained a right to the inheritance of Canaan,
the apostle, in speaking hereof, does not allude to the customs, either
of the Greeks or of the Romans, but to the phraseology of God
himself, concerning his church and people, Exod. iv. 22. Israel is

7ny son, even my frsthorn. Perhaps the phrase wxtXvT^axny ts*

r*A«aT«5 ^(ttw>, redemption of our body ^ is used, because the resurrection
of the children of God to eternal life, is obtained by the merit of
the blood of Christ \ agreeably to the n»caning of the original word,
Rom. iii. 2 4. note.

Ver. 24. 'Now hope seen, is not hope. Hope^ by an usual metony-
iny, Is put for the object of hope. — And in scripture to see, signifies
io enjoy, and sometimes to suffer.

Ver.

Chap. VIII. ROMANS. 299

And likewise, even the ragement to sufFer with Christ, know.

Spirit ^ helpeth our infir- that even the Spirit helpeth our lueak--

mities : Por what we nessesy by strengthening us to bear,.

should pray for as ive For what we shrjuld pray for as we

oughti we do not know ; ' oughty we do not knowy being uncer-

but the Spirit himself tarn what is good for us ; but the

strongly complaineth for Spirit himself^ who strengthens us,

us by inarticulate groan- strongly complaineth for usy by those

ingSy ^ (ver. 23.) inarticulate^ but submissive groanings,

which our distresses force from us.

27 And he w/w search- 27 And God who searcheth tie

eth the hearts, knoweth hearts of men, knoweth what the de-

what the mind of the sign of the Spirit is, in strengthening

Spirit IS, ' («T<, 253. tuttra us to bear afflictions, that to God he

Ver. 26. — 1. The Spirit lislpeth our infirmities. Properly the
Greek word ccvriXecf4.Qxvoficct signifies, / bear together with, anoihery
by taking hold of the thing borne on the opposite side, as persons
do who assist one another in carrying heavy loads. The word ocr^i-
iitxt^y translated infrmities^ signifies weaknesses end diseases of tlie
body. But it is often transferred to the mind. Ambrose interprets
it of the weakness of our prayers j an interpretation which seems to
be confirmed by what follows in the text. Perhaps the apostle meant
that the Spirit helped their infirmity, by inspiring them with a pro-
per prayer. Sec 1 Cor. xiv. 15.

2. Tor what we should proT/ for as we oughty we do not know. Of
this Paul himself was an example, when he prayed thrice to be deli-
vered from the thorn in the flesh, 2 Cor. xii. 8, 9.

3. But the Spirit himself strongly complaineth for us, hy inarticulate
groamngs. ILnvx'yu.atq ot,>.a.Xr,rcig -j litevAWy^ unspoken groamrigs. For

the meaning of v'Ti^ivrv'y)(^x)itiy see ver. 21. note. The apostle

having observed, ver. 22. that every creature groaneth, to be de-
livered from vanity and corruption ; also having told us ver. 23,
that they who have the first-fruit of the Spirit, groan nithin them-
selves, Vs^aiting for the redemption of the body, he noxv assures us,
that these secret groanings, and vehement desires, especially under
the pressure of affliciion, are not fruitless. For although we utter
no words, because we do not know what we should pray for as
we ought, the Spirit himself complaineth for us, by these inarti-
culate groanlngs under aiFiictions, patiently borne through his assist-
ance.

Ver. 27. — 1. And God who searcheth the hca^ts^ knoweth what the
mind, or design, of the Spirit ts ; in working palience and resignation
in the afllicted •, that is to prepare them for dclivetanee, and to move
God to cfcliver them. In this manner the Spirit by his powerful
aids converts those inarticulate groanings, which are mere expressions
of distress, into strong arguments for delivt riirce. This interpreta-
tion is confirmed by Exod. ii. 23. And they cried, and their cry came
iTp to God, by reason of their bondage. 24. And God liceird their ^ronn^

2 ' ing^

300 ROMANS. Chap. VIII.

complaincth for the saintsy by these ^w ivrvy^oiyet vTn^) that

submissive groanings, that he may to Godhe complaineth^ iox

deliver them, when the end of their the saints.
;ifBictj^n is attained.

28 Besides^ v.-e patiently suffer, 28 (As, 104.) Besides
because we know, from God's love we know that all things
nnd from Christ's power, that all work together for good
tkingSy whether prosperous or ad- to them ivho love God,
verse, co-operate for the salvation of to them who are called
them ijuho loi>e God, whether they be according to his pur-
Jews or Gentiles, even to them ivho pose. *

are called the children of God, ac-
cording to his purpose,

29 For those luhom God foreknew 29 ('Or< clq) For whom
were to be called his sons, he also heforeknew, ' he also jy/Y'-

ing, and God vemcijrhered his covenant. So also Christ twice groaned
in spirit^ .K'hn xi. 33^. — 38.

2. Thai, Kcf.rx ©sev, to God he complain eth for the saints. Eeza
iianslates Kxra 0<cv, according to the will of God. — I have translated
gyryy;;i«6y£i in this verse, H^e co?nplaineth \, and 'vni2^i^xvyyc,ccn:, in ver.
2G. He strongly co?np,la!neth, because the foriTier word hath the sense
} have given it, Acts xxv. 24. where Festus says, the Jews, inrvyj^r
(Ati. TTS^t, complained to me concerning F,auL Also Rom. xi. 2. Avhere
.Llijah is said ivrv^/yjtm.'i x.u,ru,, to have complained against Israel. — I
Maccab. viii.^32. E<kv mv in ivroyojo-i Ku.ra, trot, If tJieij complain any
?nore against thee. — Besides, no where in scripture is the Spirit said
to intercede for men, in the proper sense of intercession, which is the
merit of the intercessor pleaded in behalf of another. In this proper
sense, there is but one intercessor with God, the man Jesus Christ.
See ver. 34. note 3.

Ver. 28. Called according to his purpose. If the apostle alludes
here to God's words. Gen. xxi. 12. In Isntic shall thy seed be called^
The called are those, whether they be Jews or Gentilcs, whom God
hath called, or denominated his children, Rom. ix. 6. 1 John iii. 1.
And the purpose here spoken of, is God's purpose or determination
of bestowing the title and privileges of sons on all who believe, and
obey hira sincerely j or, as it is expressed in the foliowing verse, 'all
who are conformed to the image' of God'^s Son ; all who imitate the
irdth and obedience which the Son of God shewed while he liv-
ed on the earth as a man. This purpnvc, or determination, God
made known to men in his covenant with Abraham. See ver. 30.
note I .

Yer. 29. — 1. For whom he forehnew. 'Qvg Tr^ayv&f. This f re-
knowledge is different from that mentioned, Rom. xi. 2. God hath
not cast away his people, cv Tr^myv^, whom he foreknew. For since it
is conneated with sanctif cation, justification, and glorification, it must
be a foreknowledge of individuals as heirs of eternal life : whereas
|h|: other was the foreknowledge of a whole nation or race of men,

t(^

Chap. VIII. ROMANS. SOI

destinated * to BE con- predestinated to he conformed to the
formed to the image of hnage of his So/if by having their
his Son, (1 Cor. xv. 4 9.) minds adorned with his virtues, and
that he might be the their bodies fashioned hke to his
first-born among many glorious body, thai he might he the
brethren. first-born of mamj brethren^ the child-

ren of God.
30 (Ae) Moreover, 30 Moreover^ ivhom he predestinat-

whom he predestinated, ed to be conformed to the image of
them he also called : arid his Son, them he also called his sons
whom he called, them he (ver. S28.) : ajid luhom he called his
also justified : * and sons, them he also justified, by count-
to be the people, or visible church of God. Besides, that God fore-
knows and determines all things wh'ch come to pass, is evident from
other passages of scripture. For exaiople, the delivery and cruci-
fixion of Christ is said by the apostle Peter, Acts ii. 23. to have
happened according to the determinate counsel and foreknowledge of
God. And Acts iv- 28. Herod and Pontius Pilate, with the Gen-
tiles and people of Israel, were gathered together^ to do whatever the
hand and counsel of God dcterniined before to he done. And Ivl attb.
xi. 26. The blindness of ihe wise and learned is said by Christ to
have happened according to the good pleasure of God. — This verse, and
what fodovvs, is a beautifid addition to the arguments, whereby tbe
apostle has proved, that the Gentiles, as well as the Jews, are justified
by faith, without obedience to the law of Moses. Says he, the sal-
vation of the believing Jews and Gentiles is no alteration of God's
plan^: it was determined from ettniitVj in the wise purpose and fore-
knowledge of God.

2. lie also predestinated to he conformed /« the image of his Son.
From this it appears that predestination has for its oi.'jcct, to render
believers perfect in holiness.

Ver. 30.— 1. And whom he called^ them he also justified. Seeing
many vvho are called with the external call of the gospel, shall not
be justified, the <:^//spoken of in this passage, cannot be the external
call. And therefore, some understand it of an inward call from the
Spirit of God, producing faith and holiness in individurtls. Kut I
rather think the persons here said to be called by God, are those
who in ver. 28. ^\& A<inom\x^?i\Q.ii. the called according to his purpose.
For to shew what the purpose of God is, the apostle adds, ver, 29.
tor whom he foreknew^ he would call his sons, them he also predesti-
nated to be conformed to the image of his Son ; and whom he thus pre-
destinated, them he also jf ailed. He actually called his sons^X-.^ a
solemn covenant with^Abraham, in which he promised, that all in
every age and nation who believe and obey God, shidl be account-
ed righteous persons, and inherit heaven, on account of the coming
of God's only Son in the fiesh. Hence the Gentiles are said,
Eph. iii. 6. to ht partakers of Cod'^s promise concerning Christ through
the gospel.

2. JVbom

302 ROMANS. Chap. VIII.

ing their faith for righteousness : whom he justified, them

and nvJtom he justified^ them he also he also glorified. *
glorijiedy by putting them in posses-
sion of the eternal inheritance.

31 What shall lue say then to these 31 What shall we say

things, whereby believers are proved then to these things ?

to be the sons and heirs of God ? Since ^ God IS for us.

Since God, who hath the whole pow- who can be against us?*

2. Whom he justified, them he also glorified. Because the Greek
verbs in this and the preceding verse, are ail in the aorist or indejinite
tense^ Le Cierc thinks they should be translated thus ; Whom he
foreknows, them he also predestinates, &c. Beza likewise thinks the
pa^t time in this passage is used for the present. The truth is, when
It is considered, that it cannot be said in strictness of speech, of the
many thousands of the foreknown and predestinated, who are not yet
born, that they are actually called, and justified, and glorified, the
proposed amendment \\\\\ not seem improper. Nevertheless, the
common translation may be retained j because, though some of the
things mentioned are future, they may according to the usage of
scripture be represented as past, to shew the certainty of their hap-
pening. '1 bus, before his death, Christ spake of his body as already
given, Luke xxii. 19. ) and broken, 1 Cor. xi- 24. — Whitby, follow-
inp- the Greek commentators, affirms that the blessings mentioned in
this and the preceding verse, belong to all without distinction who
profess to believe the gospel. Accordingly, by their benig justi-
fied, he understands their having their past sins pardoned, imme-
diately on their beheving the gospel '■, and by their being glorifud^
their receiving the Sphil as the earnest of their future glorification.
But these interpretations I think cannot be admitted : For the apos-
tle tells us, ver. 29. Whom God hath called, them he hath predesti-
nated to he conformed to the image of his Son ; and in this verse, he
represents that conformity as going before their justification and glo-
rification. Farther, in ver- 18. he tells us, that the gloty of the
sons of God is a thing not yet bestowed on ihem, but to be revealed
in them, namely, at the resurrection. — in these verses, the apostle
sets before us the scheme of our salvation, in its beginning and end-
ing, and in the intermediate steps by which it is carried on. It be-
gan in the purpose of Qod to bestow^ salvation upon believers, and it
will end in their actual glorification. iVnd his purpose of thus sav-
infT believers, God accomplished in the following manner : Those
whom he foreknows he ivill call his sons, he predestinates to be con-
formed to the image of his Son : those whom he thus predestinates,
he calls his children •, those whom he thus calls, he justifies ) and
those whom he justifies, he glorifies. Rut notwithstaiiding the whole
steps by which God accomplisheth his purpose, are thus arranged
and connected in the divine decree, human liberty remains entire,
and man's salvation, or damnation, is imputable to themselves. See
Illnslvation prefixed to chap. ix. 2d remark.

Yer. 31, — 1. Since Cod is fcr us. ^i here, is not a conditional

particle j

Chap. VIII. ROMANS. 303

er of this matter in his hand, is for

usy since he sustains our claim to

these honours, ivho can be against us ?

52 He certainly v/ho 32 He certainly ivho spared not his

spared not his proper ^ proper Son^ but delivered him up to die

5(?w, but delivered him for us clly for believers among the

up for us all, (See 2 Gentiles, as v^ell as among the Jevi^s,

Cor. V. 15. note I.) How /ww do ye think, ivill he not luiih

ivill he not with him al- him also gratuitously give i4S all the

so graciously give us all other blessings promised to the chil-

things ? dren of God ?

S'6 Who ijjill bring an 33 At the judgment, ivho will

accusation against the elect ' bring an accusation against the elect of
of God ? It IS God who God P Since it is God who justifeth
justifieth THEM, * (ver. them by faith, neither angel nor man
30.) can frustrate his sentence.

parti«le ', for that would imply doubting. But it stands for iyrii^ since^
and is an affirmation.

2. Who can be against us ? Can Satan, or the world, or the. unbe-
lieving Jews, with any success, oppose our enjoying the inherilance
of the children of God, with the other blessings promised to the seed
of Abraham ?

Ver. 32. He who spared not (<^<» i/») his proper Son. The word
i^m is much more emphatical here than the word nvra : as it is like-
wise, John V. 18. But said also that God was, -^vxti^cc ihito^ his proper
Father, Christ i« called God's proper Son, to distinguish him from
others, who are sons of God by creation, or by adoption, that is, by
some temporal dignity conferred on them. — No argument was ever
addressed to creatures capable of being persuaded an.-i obliged, equal
to thi*^. For while it convinces the understanding, it raises everv
tender and devout feeling in the heart, and is a continual source,
both of hope and gratitude.

Ver. 33. — I. Who will bring an accusation against the eleci of God !^
In this passage, the phrase elect of God, hath a more restricted mean-
ing than it has Rom. ix. 11.1 Thess. i. 4. 1 Pet. i. 1. For it is
applied to such of the Jews and Gentiles only, as God calls or ac-
knowledges to be his sons, and whom he has predestinated to be
conformed to the image of his Son, and to be heirs of glory. — It is
reasonable to think, the apostle had the believing Jews in his eye
here, as well as the Gentiles, because their unbelieving brethren ac-
cused them of apostacy from the law of Moses.

2. // ts God who justifies them ; *0 ^iKcuai being opposed to syxaX-
9<rii, in the preceding verse, must be understood in the forensic sense,
for a Judicial acquittal from some crime, of which the justified per-
on was accused, and from all the consequences which would have fol-
lowed, if the crime had been proved. See Rom. ii. 13. note 2 — Ged
is said to just fy his elect, not because he will judge them, for that of-
"*-=• " ' * • ^^-ist^^but becav.se be authorises Christ to justify

them. —

504 ROMANS. Chap. VIII.

34" WJw IS he who can condemn 34? Who is he iuIm

us believers ? Since it is Christ who condemneth THEM P It

died to obid'ui pzrdon ^ov uSj or rather is Christ who died, or

who hath risen horn the d^sidy to uke rather ^Kxt, 219.) who

possession of the government of the Jmth risen, ^ who also is

universe for our behoof ; who also is at the right hand of God,

tit the right hand of G J as ruler ; and * and who maketh inter-

who mnktth intercession for us. cession ^ for us.

35 Elated with our privileges, we 35 (T<$ iiwacs %v^«7-£/)

cry out, will any thing induce us to Yv^ho will separate ^ us

renounce our faith, and tnnke iis no from the love of Clirist ?

longer the objects cf Christ's love? will ^ WILL affliction, or dis-

affiction in body, or distress in our tress, ^ or persecution,

them. — This clause ?.nd the following, Augustine translated inter-
rogatively : IVill God who just if es, accuse them ? Will Christ who died
for them, condemn them ? But the common translation, at least ot
the first clause, is better, as it avoids the impropriety of representing
God as an accuser at the tribunal of his Son. Besides, it is fully as
emphatical as the other. God having declared his purpose of justi-
fying his elect through faith, Will any one after that presume to
iring any accusation against them ?

Ver. 34. — 1. It is Christ who died, or rather who hath risen. Christ
who died to save God's elect, and who since his resurrection governs
the world for their benefit, and maketh intercession for them, w-ili
neither condemn them himself when he sittelh in judgment upon
them, nor suffer any other to condemn them.

-Z. Who also is at the right hand of God ; that Is, who now go-
verns the univcr-^e for their benefit. There is here an allusion
to Psalm ex. 1. where the empire of the Christ after his resurrection
is foretold.

3. V/lio even maketh intercession for us. Christ's intercession is fore-
told, Isa. hii. 12. And made intercession for the transgressors. Aqui-
nas in his commentary on the verse before us, explains Christ's in-
tercession in the following manner. Christ makes intercession lor
us " quatenus humanitatem pro nobis assumptam et mysteria in ea
celebrata, conspectui paterno represenlat, utiq *, cum de.^iderio nos-
trse salutis." See ver. 27. note. Also Hf-;b. vii. 25. And Whitby's
note on Rom. iv. 23, 24, 23. towards the end.

Ver. 35. — 1. Who will separate us .^ By saying t<$, who, the apos-
tle hath personified the things he is going to mention j namely, af
fiction, distress, persecution.

2. From the love of Christ ? By this some understand the love
which ive bear to Christ. But separate us from our own love, is ai»
unusual expression.

3. Will affliction or distress^ Esthius thinks the w^ord (pXr^ig trans-
lated affliction, signifies sickness, and other bodily evils : whereas
^iio'^o^ix, distress, is trouble of mind, arishig from doubtful and per-
plexed affairs.

Ver.

Chap. VIII.

or famine, or nakedness,
or peril, or sword ?

36 As it is written,
Truly for thy sake we
:axq put to death all the day
long : we are accounted
as sheep for the slaugh-
ter. '

37 Nay, in all these
things we do more than
^vercome^ * (^<«6) through
him nvho hath loved us.

3S For I am persuad-
fed, that neither death,
nor life, nor angels, nor
principalities, nor pow-
ers, ' nor things present,,
Bor things to come, *

ROMANS.

305

affairs, or persecution^ or famine^ or
nakedness .^ or danger ^ or deadly ivea"
ponsy be able to do this ?

3t) Sufferings have always been
the lot of God's people : As it is
written, Ps. xliv. 22. (ir;, 240.) truly
for thy sake,ws are put to death in a
lingering manner ; we are accounted as
sheep for the slaughter ^ by our perse-
cutors.

%1 These evils have not hitherto
made us forfeit the love of Christ.
'Nay^ in all tluse things, we do more
than overcome, through the aid of him
njoho hath loved us,

38 For I am persuaded, that neither
the fears of death, nor the allure-
ments of life, nor all the differejit or--
ders of evil angels, against whom we
fight, (Ephes. vi. 12.) nor things
present, nor things to come^ whether
good or evil,

Ver. 36. For thij sake we are put to death all the day long : we are
accounted as sheep for the slaughter. The Psalm from which this quota-
tion is taken is thought to have been written during the Babylonish
captivity, when the Jews suffered great persecution for their reli-

Ver, 37. Nay, in all these things we do more than overcome. 'Tin^viKxv
f3 to obtain a great victory. The .victory which the people of God
obtain over their persecutors Is of a very singular nature. It con-
sists in their patient bearing of all the evils which their persecutors
inflict upon them, and that through the assistance of Christ, and in
imitation of his example. For by suffering in this manner they
maintain his cause in spite of all opposition, and confound their per-
secutors.

Ver. 3S.— -1. Nor angels nor principalities, nor poivers. Because
ongels are distinguished from principalities and powers, Beza and
Druslus are of opiniois, that powers in this passage, as in Luke xii.
11. signify the persecuting rulers and potentates of the earth, who
endeavoured to make the first ChrlsLlans renounce their faith. But
as evil angels, in other passages of scripture, are C2WqA principalities
and powers, and as the apostle rises in his description, it is probable
that he speaks of these malicious spirits, the inveterate enemies cf
mankind , and that he calls \h.tvci principalities and powers, by an
unusual metonymy of the othce or power possessed, for the persons
possessing It,

2. Nor things present, nor things to come. The apostle does not

Vol. I. Q^ q mention

SOS ROMANS. View.— Chap. IX.

39 Nor prosperity y nor adversity^ 39 Nor height, i nor

nor any thing else made by God, ivill depth, nor any othef

he able to make us, the elect, (ver. 33.) creature, * w/7/ be able

through apostacy, forfeit the love of to separate us from the

God which is bestowed on us through love of God which is

Christ Jesus our Lord, through Christ Jesus our

Lord.

mention things past^ because they have no influence on the mind,
unless in so far as the like things are either hoped or feared.

Ver. 39. — 1. AW height, 'r-^^^^^wt, height, seems to have the same
signification with V^o^^ height, 2 Cor. x. 5. where it denotes a thing
raised up ; only it is here used metaphorically for an height of ho-
nour or of office.

2. Nor any other creature. In this general clause, the apostle in-
cludes whatever else could be named, as having any influence to
separate believers from the love of God, exercised towards us through
Christ.

CHAP. IX.

View and Illustration of the Matters handled in this Chapter,

THE apostle having insinuated, ch. iii. 3. that God would
cast off the Jews, because they refused to believe on Jesus,
a Jew was there introduced replying, that their rejection would
destroy the faithfulness of God. To this the apostle answered, that
the faithfulness of God would be established, rather than de-
stroyed, by the rejection of the Jews for their unbelief -, because
God had expressly declared. Gen. xviii. 19. That Abraham's
children were to keep the way of the Lord, in order to their ob-
taining the promised blessings ; and thereby insinuated, that if
they did not keep the way of the Lord, they would lose these
blessings, of which their being made the visible church of God
was one. See chap. iii. 4. note 1 . This was all the answer the
apostle thought proper to make in that part of his letter. But
the objection being specious, and much insisted on by the un-
believing Jews, he introduced it a second time in this place, that
he might reply to it more fully.

His answer the apostle introduced with a solemn asseveration,
that he felt the bitterest grief when he considered the indura-
tion and rejection of the Jewish nation, and the many miseries
that were coming on them, ver. 1, 2. — Insomuch that he could
have wished to be cut off from the visible church of Christ on
earth, by excommunication, and even by death, if it could have
prevented these evils, ver. 3. — For he loved the Jews as his kins-
men, and respected them as the ancient people of God, and

thought

Chip. IX.— View. ROMANS. 807

thought highly of their privileges, wliich he enumerated on this

occasion as just matter of glorying to them, ver. 4, 5 Having

therefore such a love and respect for his brethren, they could
pot suspect that, in speaking of their rejection, he was moved
either by ill will or envy.

H ving thus endeavoured to gain the good opinion of the
Jews, tne apostle proceeded to give a full answer to the objection
above mentioned. He told them, the promises in the covenant
would not fall to the ground, though the whole natural seed of
iVbraham should be cast off. For, said he, all who are de-
scended of Israel accordnig to the flesh, meaning the twelve
tribes, these are not the whole Israel of God. There is a spi-
ritual Israel, to whom likewise the promises belong, ver. 6 —
To shew this, he observed, that because persons are the seed of
. Abraham, according to the flesh, it does not follow that they
are the children of Abraham, to whom the promises in their
first and literal meaning were made. His children according
to the flesh, who are heirs of the promises in their first meaning,
were limited to Isaac, by the declaration. In Isaac shall thy seed
he called^ ver. 7. — ^That is, Abraham's children according to the
flesh, are not all of them the children of God, and heirs of
Canaan 5 but only those who were given to him by promise, are
(ounted to him for seed, ver. 8. — Now the promise by which they
were given to Abraham for seed was this, Lo, Surah shall have a
sorty ver. 9.

The limitation of the natural seed to the children of promise,
the apostle hath mentioned, without applying it to the spiritual
seed, as his argument required. The reason was, his readers
could easily make the application in the following manner ;
Since in the covenant with Abraham, those only of his natural
progeny are counted to him for seed and made heirs of Canaan,
who were given to him by promise, namely Isaac and his des-
cendants by Jacob j and since, by this limitation, all his other
children according to the flesh were excluded from being ac-
counted the children of God, and heirs of the promises in their
first and literal meaning, it follows, by parity of reason, that
none of the children of Abraham, not even his decendants by
Isaac, are the children of God, and heirs of the promises, in their
secondary, spiritual, and highest meanings, but those who were
given to Abraham by the promixe, A father of many nations I
have constituted thee. These are believers of all Rations and ages,
as is plain from what the apostle told the Galatians, ch, iv. 28.
Wcy brethren, as Isaac luas, art the children of promise. And be-
cause believers are counted to Abraham for seed, in respect of
their faith, they are called hi^ seed by faith ^ Rom. iv. 1 6. For
by partaking of his dispositions, they are more really his chil-
dren, than those whose only relation to him is by natural des-

2 cent.—

SOS ROMANS. View.— Chap. IX.

sent. — Thus it appears that Abraham's natural descendants by-
Isaac are not the whole of his seed, who are heirs of the pro-
mises. He haih a seed also by faith, who are far more numerous
than his natural seed by Isaac. And they being the seed prin-
cipally spoken of in the covenant, if the prornises are fulfilled to
them, the faithfulness of God will not be destroyed, though
the whole of the natural seed should be rejected for their un-
belief.

These things the Jews might easily have understood. Never-
theless, privileges conferred on them by a covenant with their
progenitor, and which were solemnly confirmed to them at
Sinai, they persuaded themselves could not be taken from them,
and given to the Gentiles, without destroying God's vera-
city. But to shew them their error, the apostle put them in
mind, that as Isaac was chosen to be the root of the people of
God, in preference to Ishmael, by mere favour, so afterwards
Jacob had that honour conferred on him, in preference to Esau,
by a gratuitous election, before Jacob and Esau were born. As
therefore the Jews, Jacob's posterity, were the church of God
by mere favour, God might, without any injustice to them, or
violation of his covenant with Abraham> admit the Gentiles
into his church, at any time he pleased, ver. 10 — 13.

To enforce this argument, the apostle observed, that in pre-
ferring Jacob the younger brother, to Esau the eider, God nei-
ther acted unjustly towards Esau, nor violated his promise to
Abraham, because he might bestow his favours on whichever of
Abraham's sons he pleased, ver 14. — As appears from what he
said to Moses, when he forgave the Israelites their sin respecting
the golden calf : / nvill have mercy on whom I will have mercy y
&:c. for as this implies, that in pardoning national sins, as well as
in conferring national favours, God acts according to his own
good pleasure, ver. 15.- — So then, it did not depend on Isaac,
who willed to make Esau the heir of the promises, by giving him
the blessing j nor on Esau, who ran to bring venison, that his
father might eat and bless him ; but on the good pleasure of
God, who willed to confer that honour on Jacob, preferably to
Esau, ver. 16. — He might therefore, without any injustice, ad-
mit the believing Gentiles to share with the Jews, in those pri-
vileges wiiich he had gratuitously bestowed on the descendants
of Jacob, in preference to those of Esau.

But the apostle, in his discourses to the Jews, had on different
occasions carried this matter farther, and had declared to them
that ihey were to be deprived of their privileges, and driven out
of Canaan, for their sin in crucifying Jesus of Nazareth. To
this it seems they replied, that the unbelief, and even the re-
bellion of their fathers, had not been so punished ; and inferred,
that although the present generation, in crucifying Jesus, hadj

really

€hap. IX View. ROMANS. S09

really disobeyed God, It v/as not to be thought that he would
now cast off and destroy his people on that account. In answer,
the apostle told them, that in punishing nations, God exercises
the same sovereignty as in conferring favours. Of the wicked
nations which deserve to be punished, he chooses such as it
pleaseth him to make examples of, and he defers punishing
them, until the measure of their iniquity is full, that their
punishment may be the more conspicuous. This appears from
God's words to Pharaoh : I have upheld thee and thy people
hitherto, that the measure of your iniquity, as a nation, becom-
ing full, I might shew niy power and justic^ in punishing you
the more severely, ver. 18. — If so, God's upholding the Jews so
long, was no proof that he would not at length cast them
away, and drive them out of Canaan, for their sin in crucifying

the Christ But thou wilt reply, Since God hath determined

to destroy the Jewish nation for its wickedness, why hath he not
done it ere now, and thereby put an end to his still finding
fault with them, on account of their repeated rebellions, to
which his sparing them so long, hath given occasion ; for who
hath resisted his will .-^ ver 19. — ^To this the apostle answers.
Who art thou that presumest to find fault with God's govern-
ment of the world ^ Shall the thing formed say to him that
formed it, why hast thou made me thus ? ver. 20. — Hath not
the potter power over the clay? &c. ver. 21. — But, said he,
not to rest my answer vi^holly on the sovereignty of God, what
can be said^against God's forbearing for so long a time to destroy
the Jev/ish nation, if it was done to shew, more fully, his dis-
pleasure against the greatest national abuse of religious privileges
long continued in, and the more signally to punish the nation
guilty of such an abuse, ver. 22. — Also, that he might take in
their place believers of all nations, whom he had determined
from the beginning to make his church and people, and whom,
by his dispensations towards the Jews, he had been preparing for
that great honour, ver. 23, 24'.«..\Vhicli calling of the believing
Jews and Gentiles, was long ago foretold by Hosea, ver. 25, 26.
— Besides, the destruction of the greatest part of the Jewish na-
tion, for crucifying the Christ, is not more contrary to the
covenent with Abraham, than their almost total subversion by
the Assyrians and Babylonians, for their repeated idolatries,

ver. 2*7 — 29 Thus it appears, that the believing Gentiles

were called into the visible church of God, and received the
great blessing of faith counted for righteousness, promised to
Abraham's spiritual seed, agreeably to God*s covenant with
him, and to the predictions of the prophets, ver. 30. — But the
unbelieving Jews, who sought to become righteous by obeying
the law of Moses, have not attained righteousness, ver. 31. —
because they sought it not by faith, according to the tenor of the

covenant

5i« ROMANS. View.-^Chap. IX,

covenant with Abraham, but by tuorks of/awy and stumbled at
the promised seed, as at a stumbling stone, ver. S2. — Agreeably
to what Isaiah had foretold concerning them, ver. 33. : so that
they are now justly cast ofF.

I shall finish this illustration with two remarks. The first Is,
that in discoursing of the election of the Jews to be the people
of God, and of their degradation from that high honour, the
apostle has established such general principles* as afford a com-
plete answer to all the objections which Deists have raised
against revelation, on account of its want of universaHty. They
affirm, that if the aneient revelations, of v/hich the Jews are
said to have been the keepers, had been from God, the know-
ledge of them would not have been confined to an inconsider-
able nation, pent up in a corner of the earth, but would have
been universally spread. In like manner they assert, that if the
Christian religion were from God, it would long ago have been
bestowed on all mankind. To these, and to every objection of
the like nature, the apostle has taught us to reply. That God has
an indisputable right to bestow his favours on whom he pleases.
And therefore, without unrighteousness, he may withhold the
benefit of revelation from whom he will, since he was under no
obligation to bestow it on any ; just as in the distribution of
his temporal favours^ he bestows on some a more happy coun.-
, try and climate, or a better bodily cwistitution, or greater natu-
ral talents, or a better education, than on others. And if
Deists ask. Why God, in the distribution of his spiritual fa-
vours, hath preferred one nation or person before another, the
apostle bids us answer, S/iall the thing formed satj to him that
formed iiy Whij hast thou made me thus ? Hath not the potter po%uer
ever the clay^ to make out of the same lump one vessel to honour y
and another to dishonour ? The very same right which entitled
God to make some of his creatures angels, and some of them
ji.en, entitled him to place men, in the endlessly various situa-
tions in which we see them. Nor can those who seem to be
most unkindly treated, complain of the want of revelation, or
of any other advantage, which God hath thought fit to with-
hold from them, since at the last day none shall be condemned
for the want of these things ; and in judging men, due regard
will be had to the circumstances of each ; so that the sentences
passed will all be according to truth, as the apostle hath taught
in the second chapter. Wherefore, since men may be saved,
who have not enjoyed revelation, the giving or the withholding
of that benefit is to be considered, not as an appointing of men,
either to salvation or damnation, but merely as a placing them
in more or less advantageous circumstances of trial — To con-
clude, God hath been pleased, in many instances, to make the
reasons of his conduct incomprehensible to us, on purpose to,

teacH

Chap. IX,— View. ROMANS, Sit

teach us humility. At the same time, from what we know,
we may believe, that however unsearchable God-s judgments
^re, and his ways past finding out, they are full of wisdom and
goodness. We ought therefore to change our doubts into a-
deration, and should join the apostle in crying out, O the depth
tf the riches, both of the wisdom aiid of the hnoivkdge of God ! chap.
3ti. 33.

My second remark is, That although some passages in this
chapter, which pious and learned men have understood of
the election and reprobation of individuals, are, in the forego*
ing illustration, interpreted of the election of nations to be the
people of God, and to enjoy the advantage of an external re-
velation, and of their losing these honourable distinctions, the
reader must not, on that account, suppose the ajithor rejects the
doctrines of the decree and foreknowledge of God. These
^loctrines are taught in other passages of Scripture. See Rom.
viii. 29. note 1. : not to mention, that being founded in the
nature of God, and in his government of the world, they an^
suggested by the light of nature, as well as by revelation, and
have been subjects of disquisition among philosophers in all
ages. It is true, to reconcile the decree and foreknowledge of
God, with the liberty and accountablcness of man, is beyond
the pov/er of human reason, and therefore, persons of great pro-
bity and learning, have ranged themselves, some on the on(*
€ide of the divine decree, and some on the side of human liber-
ty, in the imagination that the two are incompatible. In such
an arduous question, however, the safest course perhaps is, to
hold both doctrines, and to leave it to the light of a future state
to discover how the liberty of man can stand with the decree
of God. Nor will this appear an improper course, when it
is remembered, that many things must be held for certain,
which to human reason appear as inconsistent, and as incon-
ceivable, as that God hath decreed all things which come to
pass, and yet that men are free agents, and accountable for
their actions. For example, we must hold the creation of mat-
ter, the eternity and infinitude of space, the union of spirit with
body ; or if the existence of spirit is denied, the capability of
matter to think must be maintained, with other things of a like
nature, as indubitable facts. Yet whoever pushes his specula-
tions concerning these matters to any length, v/iil find himself
utterly lost in them, without reaping any benefit from these spe-
culations, except it be to teach him humility, from the experi-
ence which they will afford him of th^ limitedness and weak-
BOSS of his own understanding.

312 kOMANS. Chap. IX.

Commentary. New Translation.

CHAP. IX. 1. / speak the truth CHAP. IX.~1. I j;;^^>^

in the presence of Christy and do not the truth in Christ, ^ I

lie ; my conscience hearing me ^witness \n He not ; my conscience

the presence of the Holtj Ghosty when bearing me witness in

I assure you, the Holy Ghost,

2 That I have great grief and uti- 2 That I have great

ceasing anguilfi in my hearty because g>'^^f ond unceasing an-

the Jews are to be cast off, the tern- guish ^ IN my heart,
pie is to be destroyed, and the na-
tion to be driven out of Canaan.

S For I myself could luish to be cut 3 For / mysef could

off from the churchy instead of my ivish to he separated from

brethren^ my khismen by descent from Christy {vzn^y 308.) 7«-

ylbraham ; and therefore in what I stead of my brethren y^ my

am going to write, 1 am not influ- kinsmen according to the

enced by ill will towards my nation : flesh :

Ver. 1. I speak the truth in Christ, Sic. This being an appeal to
Christ and to the Holy Ghost, as knowing the apostle's heart, it is
of the nature of an oath.

Ver. 2. That 1 ha've great grief , and unceasing anguish in mrj heart.
The apostle, when he wrote this chapter, being exceedingly grieveli
on account of the destruction which Christ had foretold was com-
ing on the Jewish nation, he stopped after declaring his sorrow,
without explainhig the cause of it, as persons in perplexity are wont
to do. But iu the next verse, by wishing to be devoted to
destruction instead of his brethren, he shews plainly enough that
their ruin as a nation, foreseen by him, was the cause of his unceas-
ing anguish.

Ver. 3. Tor I myself viv^of.ir.v for iv^oif^m «y could wish to he sepa-
froni Christy instead of tny brethren. The word 6s,vx^iu.ot.y which I
have translated separated, answers to the Hebrew word Hhereniy
which signifies a thing separated by the sentence of men to be destroy-
ed, as Achan was, Josh. vii. 25. The word is elegantly used on this
occasion for a violenL death, because, as Locke observes, the Jewish
nation was nov/ uvaB-iux, a thing cast away by God, and separated td
be destroyed. The apostle was willing to suffer death, if thereby
he could have prevented the terrible destruction which was coming
upon the Jews. Wherefore, separated from Christ, means, cut off by
death from the visible church, called Christ, Rom. xvi. 7. Who
were in Christ before tncy who were in the church of Christ before
me. — The apostle's wish, thus understood, was not contrary to
piety. Because if he had been cut off from the church ot Christ,
either by the hand of God or man, that evil might have been cheer-
fully borne by him, on account of the great good that was to fol-
low- from it. — In this wish, the apostle seems to have imitated Mo-
ses, who desired to be blotted out of God's book, rather than that
the Israelites should be destroyed, Exod. xxxii. 32.— Waterland,

Scrm.

Chap. IX. ROMANS. 2 IS

4? Who are Israelites, 4 They are ths and&nt people of

(see ver. 6. note 2.) Gody theirs is the high title of God's

Whose ARE the adoption, sons^ and the visible symbol of God's

(see Rom. viii. 14. note) presefice^ and the two covenants ^ and

and the glory, ' and the the giving of the lawy which, though

covenants, (Gal. iv. 24.) a political law, was dictated by God

and the giving of the himself, and the tabernacle nvorshipy

law, and theivorshipy and formed according to a pattern shew-

the promises. ed to Moses, and the promises con-
cerning the Christ.

Serm. vol. i. p. 77, 7S. observes, that as «7rd ta/v «*^oyov<yy, 2 Tim.
i. 3. signifies, after the example oj my forefathers^ uxo ra X^ff», in
this passage, may signify, after the example of Christ. — Others tran-
slate otvctB^f^et tcTTo Xtfitf separated by Christy that is, pttt to death by
Christ, For St John, 1 Ep. iii. 16. says, Because Christ laid down
his life for us, therefore we ought to lay down our lives for the breth-
ten.

Ver. 4. — 1. And the glory. The visible symbol of the divine pre-
sence, which rested above the ark, was called the glory, 1 Sam. iv.
21. and the glory of the Lord. Hence the introduction of the ark in-
to the temple, is called the entrance of the King of glory, Ps. xxlv. 7^
—The apostle enumerated the privileges of the jews, not only to
shew, that he respected them on account of these privileges, but to
make them sensible of the loss they were about to sustain, by God'*s
casting them off. They were to be excluded from the better pri-
vileges of the gospel church, of which their ancient privileges were
hut the types. For their relation to God as his people, signified by
the name Israelite, prefigured the more honourable relation which be-
lievers, the true Israel^ stand in to God. — Their adoption as the sons
of God, and the privileges they were entitled to by that adoption,
were types of believers being made partakers of the divine nature, by
the renewing of the Holy Ghost, and of their title to the inheritance
of heaven. — The residence of the glory, first in the tabernacle and
then in the temple, w^as a figure of the residence of God by the Spi-
rit in the Christian church, his temple on earth, and of his eternal
residence in that church, brought to its perfect form in heaven.—
The covenant %vith Abraham., was the new, or gospel covenant the
blessings of which were typified by the temporal blessings promised
to him and to his natural seed • and the covenant of Sinai^ whereby
the Israelites, as the worshippers of the true God, weie separated
from the idolatrous nations, was an emblem of the final separation
of the righteous from the wicked for ever. — *— -In the giving of the
law, and the formation of the Israelites into a nation, or community,
the formation of the city of the living God, and of the general as-
sembly and Church of the first-born, was represented. -Lastly,

The heavenly country, the habitation of the righteous, was typified
by Canaan, a country given to the Israelites by God's promi?e. See
▼er. 8. last part of the note.

Vol. I. R r Vtr

1514. ROMANS. Chap. IX.

5 Theirs are the father s^ A bra- 5 Whose are the fa-
ham, Isaac, and Jacob, persons emi- thers, and (s| <yy) from
iient for piety, and high in favour ivhom {o X^<5-(^) the Christ
with God: a7id from them the Christ DESCENDED according to
descendedy according to his fleshy ivho is the fesh^ i who is over
over all) God blessed for ever. Amen, all, a God ^ blessed for
The Jews therefore by their extrac- ever* Amen,
tion and privileges, are a noble and
highly favoured people.

Ver. 5. — 1. FrofTi whom the Christ descended according to tlie flesh.
This limitation, according to ihefesk, intimates, that Christ has ano-
ther naUire, according to which he did not descend from the father:";.
See chap. i. 3, 4.

2. iVho IS over all. 'O m nn -TrciVTuv. See the use of £C7<, as distin-
gtiished from tv and ^<a, Eph. iv. 6. also 1 Cor. xv. 28. note 2. where
the import of the general expression is explained.

3. God blessed for ever, that is, God honoured and praised for ever
by all. Mill on this verse proves against Erasmus, that the omission,
of the word Geo?, God^ in some MSS. of Cyprian's works, and its
r.ot being commented upon by Chrysostom, is of no value, in oppo-
sition to^he best and most ancient MSS. and versions, the Syriac
not accepted, who all have the word 0?9; here. — Whitby in his Last
Thoughts, says the true reading of this verse is, m o iTri -xxyruv 0£e<;,
rVhos-e is the God over all : because by this reading the climax is
completed, and the privilege in which the Jews gloried above all o-
thers, of having thd true God for their God, is not omitted. But
as this reading is found in no copy whatever, it ought not to be ad-
mitted on conjecture. The Greek text runs thus •, xse< %% m o Xg<s-«5
TO KXToCt cct^xx 0 609 iTTi TTcc'JTav &ioi; syAoyjjToj e<j rag ccicjvxs ccfAYiy. Eras-
mus proposed two methods of pointing and translating this passage.
The first is, to place the comma after the word 7r«t'T/yv, all, so as to
join %vho IS over ally with Christ thus, Christ descended according to the
ficsky who is over all ; and to make a separate sentence ot the clause,

God be blessed for ever. The second is to end the sentence with the
word a-c&^Kx, fesh, in this manner j Christ descended according to the
flesh, and to make what follow's a new sentence, God who is over all,
be blessed for ever, namely, for the great privileges bestowed on the
Jews. But as the phrase, blessed be God, occurs above twenty times
in scripture, and as often as it occurs, See Luke i. 68. 2 Cor i. 3.
Ephes. i. 3. 1 Pet. i. 3. svAoyijTej goes before ©eaj, and Qtoi always
hath the article prehxed, the commoii pointing and translation of
the clause, o m tm Truvrav Qioi; ivXtynro^ ought to be retained, even in
Socinus's opinion, as more agreeable to the scripture phraseology,
than the pointing proposed by Erasmus. Besides, to declare, that
the Christ, who is both the subject and the author of the gospel, is
God over all, was highly necessary, because while it shews the great
honour which the Jews derived from Christ's being one of them ac-
cording to the flesh, Luke ii. 32. it adds the greatest authority to
the doctrines of the gospel. — It need not surprise us, that Christ in

the.

Chap. IX. ROMANS. 315

' 6 iVow IT IS not possi- 6 NoiUf it is not possible that the prO"

ble that (« Aoye?, 60.) the mise of God hath fallen to the ground :
promise of God (ver. 9.) nor will it fall, though the Jews be
hath fallen. I For all ivho cast ofF. For all •ru/ro flr^ descended
ARE of Israel^ * these are of Israel^ these are not Israel ; they do
not Israel, ^ not constitute the whole of the peo-

ple of God.
7 Neither because 7 Neither, because persons are the

they are the seed of A- seed of Abraham according to the
braham, are they all flesh, are they all the children to
children. But in Isaac whom the promises belong ; other-
shall thy seed be called, wise Ishmael would not have been
(Gen. xxi. 12.) excluded from the covenant, (Gen.

xvii. 20, 21.) But God said, In
Isaac shall thy seed be called.
8 That is, The children S That is, the children of Abra-

^ the flesh, these are not ham by natural descent, these are not

the flesh, Is called God over ail blessed for ever ; since God hath high-
iij exalted him in the human nature, and given him a name above every
name, Philip, ii. 9.—- And hath put all things under his feet^ 1 Cor.
XV. 27. — And will judge the world in righteousness^ by that man whom
he hath ordained^ Acts xvii. 31.

Vei'. 6. — 1. Now it is not possible that the promise of God hath fall-
en. Ov^ oiov ^s or;, verbatim, Hon quale aiitem quod ; it is not such af
ihat the promise of God hath fallen. Erasmus translates the clause
thus : Non autem hoc loquor quod exciderit, I do not say this, that the
word of God hath fallen ', in which he follows the Greek scholiast,
tvho supplies the word tuto ^i « Xiya. — ^xTriTirrnv^ is a metaphor taken
from ships which miss their port, Acts xxvii. 29. Or from flowers,
whose leaves wither and fall to the ground, 1 Pet. i. 24.

2. For all who are of Israel. Jacob, the father of the twelve tribes,
was named Israel, by an angel with whom he wrestled, in token of
his being high in favour with God ; and the name was given to ail
Jacob's descendants, to signify that they were Abraham and Isaac's
posterity, not by Esau, but by Jacob, and that as God's visible
church and people, they were the objects of his favour, and types of
his invisible church, consisting of believers of all nations.

3. These are not Israel. Here Israel denotes not the natural seed
of Abraham only, but the spiritual seed also, namely, believers of
all nations called the Israel of God, Gal. vi. 16.' because they were
typified by the natural Israel. In that large sense alone, the apos-
tle's aftirmation is true, that all who are of Israel, these are not Israel.
The natural descendants of Israel, do not constitute the whole of
the people of God. Besides them, there is the spiritual Israel, oi
whom the invisible church consists, who are more truly the children
of Abraham, than his naturaldescendants by Jacob, and to whom
the promises of the covenant belong, in their second and highest,
meaning.

2 Ver,

516 ROMANS, CtfAP. IX.

all the children of God and heirs of the children of God 5

Canaan, of whom God spoke to but the children of the

Pharoah •, Exod. iv. 22. But only promise are counted for

the children given to him by the prO' seed.
mise, are counted to \i\m for seed.

9 Nonv the word of promise was 9 (r^j^, 97.) Now^ the
this : I will return to thee according to word of promise WAS this,
the time of life , and lo^ Sarah thy wife According to this time i
shall have a son. Wherefore, Isaac will come, and Sarah
is the only seed whom God ac- shall have a son, (Gen,
knowledged for his son and heir. xviii. 10.)

10 Afid not only was there that 10 And not only
limitation oi the seed to the pro- WAS THERE THAT {sw^.
mised son, but to prevent the Jews «p»a-|U®-) LIMITATION :
from thinking Ishmael was excluded but Rebecca also having

Ver. 8. That is, the children of the fesh, these are not the children
of God ; hut the children rf promise are counted for seed. (See thd
Illustration.) The children of the flesh are Ishmael and Abraham's
children by Keturah, all of whom he begat in the ordinary course.
But the children of promise^ are Isaac and his descendants called the
children of promise, because Isaac was begotten through the strength
which God communicated to his parents along with the promise,
Lo Sarah shall have a son. In calling the children of the flesh<>-
which Abraham had by that promise, the ch2'ldrefi f God, the apostle
followed both God himself, who said to Pharaoh, Exod. iv. 20.
Israel is my son ; and Moses, who said to the Israelites, Deut. xiv.
1. Te are the children of the Lord your God, thereby intimating to
them, that tbe honourable appellation oi the children of God v; 2^5 giv-
en them, because they were God's visible church and people. Ac-
cordingly, Hosea i. 10. foretellingnhc calling of the Gentiles into
the church, expresses it by their being named the sons of the living
God. Farther, Abraham's natural seed by Isaac were called God''s
sons, and had the land of Canaan given them to inherit, because they
were types cf the invisible church, consisting of believers of all nations,
who, partaking the nature of God by faith and holiness, are truly
the sons of God •, and because Canaan their inheritance, vvas a type
ff the heavenly country, the inheritance of the children of God. Sec
ver. 4. note l.—Now, in making the natural seed the type of the
spiritual, and the temporal blessings the emblems of the eternal, there
was the greatest w-isdom, not only because the emblematical method
of representing things was usual in tbe early ages, but because the
birth of Isaac -vyas a pledge cf the birth of the spiritual seed, and
because, when the temporal blessings promised to the natural seed,
particularly their introduction into Canaan, was accomplished by
most extraordinary exertions of the divine power, it was such a pledge
and proof of the introduction of the spiritual seed into the heavenly
country, as must in all ages, till that event happen, strengthen their
faith, and givf them the greatest consolation.

Ver,

Phap. IX. ROMANS. 317

conceived TWINS by one, on account of his character, %v/ien
i EVEN Isaac our father, Rebecca also had conceived twins, bi/

the one son of Abraham even by Isaac

our father^
1 1 They (r<eg, 94.) vevi- 1 i And these tnvins verily not being
ly not being yet horn, nei- yet horn, neither having done any good
ther having done any or evil, that the purpose of God iii
good or evil, * that the making the one twin the root of his
purpose of God might visible church rather than the other,
stand by an election^ not on anight stand by an election, made not
account of works, * but on account of works, but from the
£>f him who calleth, mere pleasure of him who called

Isaac the seed preferably to Ishmael.

See ver. 7.

Ver. 10. Having conceived tivins hy one. Isaac being the only-
son of Abraham, to whom the promises were made, he is called by
God himself, Abraham's only son. Gen. xxii. 2.
' Ver. 11. — 1. They verily not being yet horn^ neither having done
any good or evil. The apostle makes this observation, to prevent the
Jews from imagining that Esau lost the honour of being the root of
the people of God, on account of his profanity in despising that ho-
nour, Heb. xii. 16. — -The apostle's observation, that these children
before they were born, had done neither good nor evil, overthrows,
as Whitby remarks, the doctrine of the pre-cxistcnce of souls. For
if these children had pre-existed before they were born, they might
have done good or evil, for which the one was favoured, and the
other rejected.

2. That the purpose of God might standby an election ^ not on account
of works, hut, &c.' The apostle, according to his manner, cites only
a few words of the passage on which his argument is founded j bus
I have inserted the whole in the commentary, to shew that Jacob and
Esau are not spoken of as individuals, but as representing the two
nations springing from them : Tvco nations are in thy womb, &c. and
that the election, of which the apostle speaks, is not an election of
Jacob to eternal life,, but of his posterity to be the visible church and
people of God on earth, and heirs of the promises in their first and
literal meaning, agreeably to what Moses declared, Deut. vii. 6, 7,
8. and Paul preached, Acts xiii. 17.— That this is the election here
spoken of, appears from the following circumstances : 1. It is nei-
ther said, nor is it true of Jacob and Esau personally, that the elder
served the younger. This is only true of their posterity. 2. Though
Esau had served Jacob personally, and had been inferior to him in
worldly greatness, it would have been no proof at all of Jacob's elec-
tion to eternal life, nor of Esau's reprobation. As little was the sub-
jection of the Edomites to the Israelites in David's days, a proof of
the election and reprobation of their progenitors. 3. The apostle's
professed purpose in this discourse, being to shew that an election
bestowed on Jacob's posterity by God's free gift, might either be

taken

315 ROMANS. Chap. IX,

12 It ivas said to Rehheca, << Two 12 It was said to her,
«< nations are in thy womb, and two (Gen. xxv. 2S.) Tl*e el-
<* manner of people slrall be sepa- der shall serve the young-
*^ rated from thy bowels ; and the er :

** one people shall be stronger than
*« the other people, and the elder
** shall serve the younger^'-

13 This election proceeded from 13 As it is written,
God's own pleasure, as it is ivrifteff, Jacob ^ / have loved, but
r^Ial. i. 2, 3. / iDvsd Jacobs and I Esau / ^a^-,? hated. ^

Jiated EsaUf ** and laid his mountain
** waste.

14 What shall 'uje sni/^-theny con- 14< jETVy "What shall
cerning the election ot Isaac pre- we say then ? [fivi) Js
fcrably to Ishmael, and of Jacob 72ot injustice with God ? *
preferably to EsaU, to be the seed APOSTLEy Bij no means.

taken from them, or others might be admitted to share therein with
them, it is evidently not an election to eternal life, which is never
taken away, but an election to external privileges only. 4. This being
an election of the whole posterity of Jacob, and a reprobation of the
•vvhole descendants of Esau, it can only mean, that the nation vvhicl^
ivas to spring from Esau, should be subdued by the nation which was
to spring from Jacob ; and that it should not, like the nation spring-
ing from Jacob, be the church and people of God, nor be entitled to
the possession of Canaan, nor give birth to the seed in whom all the
families of the earth were to be blessed. 5. The circumstance of
Esau's being elder than Jacob was very properly taken notice of, to
shew that Jacob's election was contrary to the right of primogeniture,
because this circumstance proved it to be from pure favour. But if
his election had been to eternal life, the circumstance ctf his age
ought not to have been mentioned, because it had no relation to that
matter whatever.

Ver. 13. — 1. "Jacob I have loved. See Deut. vii. 6. — 8. Hosea
uses the word beloved, to express God's restoring the Jews to the ho-
nour of being his church and people, after having cast them off for a
time. See ver. 25.

2. But Esau I have Jiated. What God's hatred of Esau was, is
declared in the words of the prophecy, which immediately follow,
namely, and laid hi? mountain waste.

Ver. 14. JVhat shall we say then ? is net injustice tvith God ? To
iuilge of God's conduct rn this election, we must distinguish between
his justice and his benevolence. For whereas justice supposes some
good or bad action, as the foundation of the reivards and punish-
ments which it dispenses, benevolence in its operation supposes nei-
ther, but diffuses itself to all sorts of men. And therefore in making
the Israelites his church and people, and in denying that honour to
the posterity of Esau, God was guilty of no injustice whatever : he
inight do with his own what he pleased,

^ Ver.

Chap. IX.

15 For he saith to
Moses (Exod. xxxiii.
19.) I will have mercy ^
on whom I will have
mercy, and I will have
compassion on whom I
will have compassion.

16 So then, IT IS not
of him 'luho willeth, ^ nor
of him w/io runneth,
(Gen. xxvii. 3, 4.) but
of God nvho sheweth
mercy.

17 {ruQ, 91.) Besides y
the scripture saith to Pha-
raoh, I Even for this

ROMANS.

31J)

to whom the temp^oral promise^i

were made ? Is

not injustice

God? By no tneam.

\5 For^ to shew that God may
bestow his favours on whom he
pleases, ]ie sa'ith^to Moses, I loiU h^
gracious to ivhom I loill ke gracious,
and I ii^ill shew mercy on whom I
will shc-2u mercy. In conferring fa-
vours un iialions, and in pardoning
those who deserve destruction, I
act according to my own pleasure-.

16 5c? then, the election did jial de-
pend on Isaac, who willed to bless E-

sau, 7ior on Esau, ivho rn-n for vciu-
son, that his father might eat and
bless him ; hut it depended on G^d^
who may bestow his favours as he pleas-
eth.

17 Besides^ the punishment of
nations is sometimes deferred, to
shew more consoicuouslv the divine

Ver. 15. Fi<r he saith tv Moses, I zui/I /-aije mercy on whom I will
have mercy. Here mercy is not an eternal pardon granted/to indivi-
duals, but the receiving of a nation into favour, after being displea.--
ed with it ^ for these words were spoken to Moses, after God had
laid aside his purpose of consuming the Israelites, for their sin in
making and worshipping the golden calf, Exod. xxxiii. 19. Sec;
Rom. XV. 9. note 1.

Ver. 16. So then, it is not of him who willeth, &c. It may h^
thought that this conclusion should have been introduced imrneduite-
ly after ver. 13. But the apostle reserved it to this place, that he
might have God's answer to Moses, as its foundation likewise. For
as in electing the Israelites to be his church and ]>eople, so in par-
doning them as a nation lor worshipping the golden calf, God acted
from his mere good pleasure. Eut if God from mere good pleasure,
elected them at the iirsr, and afterwards continued them his people,
notwithstanding they deserved to have been cast off for their idohtrv,
why might he not under the gospel, make the Gentiles his people,
although formerly idolaters ?

Ver. n. — 1. Besides, the Scripture saith tu Pharaoh. Thouoli
Pharaoh alone was spoken to, it is evident that this, and every thine:
else spoken to him in the affair of the plagues, was designed for the
Ej^yptian nation in general, as we learn from Exod. iv. 22. Say unt j
Pharaoh, thus saith the Lord, Israel ls my son, even mi/ first-born.
23. And I say unto thee, let my son go that he may serve me. And if
thou refusest to let him go, behold I v: ill slay thy son, even thu Hrstbom,

For

S20 ROMANS. Chap. XL

justice and power in their after same purpose 7 ^^-y^r^^/j--

punishment ; for the scripture saith to ed thee up, i that I

Vh?^2io\ij even for this same jjurpose I might shew in thee my

have raised thee and thy people to power y ^ and that my

For as Israel here, signifies the nation of the Israelites, so Pharaoh
signifies the nation of the Egyptians j and Pharaoh's son, even his
first-horn, is the fitst-born of Pharaoh and of the Egyptians. In Hke
manner, Exod. ix. 15. / will stretch out my hand, that I may smite
thee, and thy people with pestilence, and thou shalt be cut off from the
earth ; that is, thou and thy people shall be cut off j for the pesti-
lence was to fall on the people as well as on Pharaoh. Then follow
the words quoted by the apostle, ver. 16. And in very deed, for this
same purpose I have raised Viee up, for to shew in thee my power, &.Co
Now, as no person can suppose, that the power of God was to b(x
shewn in the destruction of Pharaoh singly, but in the destruction of
him and his people, this that was spoken to Pharaoh was spoken to
him and to the nation of which he was the head. — Lastly, as in this
discourse, 'Jacob imdEsau, ver. 12, 13. signify the people that sprang
from them, it is reasonable to suppose, that in the same discourse,
Fharaoh signifies the people over whom he reigned, and for whom
he appeared in all his transactions with Moses. See also Rom. x.
1. xi. 2. where Zrr;/^/ signifies the people descended frorii Israel.

2. Even for this same purpose I have raised thee up. This being
spoken to Pharaoh as king of Egypt, it is to be understood of the
nation which he governed, and not of himself as an individual. In
the Hebrew^, the words addressed to Pharaoh literally signify, stare
te feci: I have made thee to stand. Accordingly they are translated
by the LXX. vji^iv ram "^urn^Yih';-, For the sake of this, namely, of
shewing my power, thou hast been preserved ; thou and thy people
whom thou guvernesL have been raised to their present celebrity, and
have been preserved amidst the plagues hitherto sent on you, that
thou and thy people, having an opportunity by your actions, to shev7
your wickedness, I might shew the greatness of my power in punish-
in'3- you. The apostle's translation of this passage, «<5 «yTd rare €|e-
'■^uoa, <ri, For this same purpose I have raised thee up, docs not alter its
meaning. For the LXX. have used the original word iyu^u^, in the
sense of preserving, Isaiah xlv. 13. &.c. Taylor understands this of
Pharaoh's being recovered from the plague of the blains, which is
said to have been on him, Exod. ix. 11.

3. 'iliat I might shew in thee, ^vvxfiin, LXX. t<r^v9, my power. God
made Pharaoh and the Egyptians to stand in the midst of the plagues,
by removing the plagues one after another, on Pharaoh's promising
to let the people go. But this lenity being the occasion of har-
dening them, new plagues were sent to humble them, whereby God
still farther shewed his powder. At last the prince and his people,
having discovered the greatest obstinacy, God destroyed them in the
Red Sea, and thereby made an illustrious display of the greatness,
bpth of his power and justice in the governnieiU of the world*

4. ^nd

Chap. IX. ROMANS. 521

name might be published great celebrity, and have upheld

through ail the earth. ^ you during the former plagues,

. that, in punishing you, / might shew

my po'wer, and that my fianifj as the

righteous Governor of the world,

might he published through all the

earth.

18 Welly then^ he hath l8 Welly then, from the election

mercy on whom he will, of Jacob, it appears, that GW^^fj^oii^x

ami whom he will he his favours on luhat nations he will ;

hardeneth. ' and from the destruction of Pharaoh

4. And that jmj natne might be published through all the earth. Ac-
cording to Warbarton, God in this speech to Pharaoh declared, that
Egypt was chosea by him as the scene of his wonders, and that the
Israelites were sent thither, for this very purpose, that thaoogli the
celebrity of the Ergyptian natirn, the fame of the power of the true
God, in destroying the people of that nation, and in delivering the
Israelites, might be published far and wide, and draw the attention,
Oi all the nations wlio had any Intercourse with the Egyptians. Ac-
cordingly, Rahab told the Israelitish spies, that the Canaanites had
iieard of the drying up of the waters of the Red Sea, Josh, li. 9 — 11.

I Sam. iv. 8. And considering the communication which the other
nations had with Egypt, on account of its being so early advanced in
legislation, sciences, and arts, it is reasonable to believe that an;^"

hing extraordinary, which happened in that country, would soon be
divulged through all the earth.

Ver. 18.— I. And whom he wiJI he hardeneth. If this Is under*
stood of nations, God's hardening them, means his allowing them an
opportunity to harden themselves, by exercising patience and long-
suiFering towards them. See Ess. Iv. 5. this was the way God har-
dened Pharaoh and the Egyptians, Exod. vii, 3. / will harden Fha^
raoh'^s hearty and miilliply my signs and my wonders in the land of
-Egypt. For when God removed the plagues one after another, the
Egyptians took occasion from tliat respite to harden their own hearts.
So it is said, Exod. vlii. 15. But when Pharaoh saw that there was a
respite^ he harde?ied his heart, and hearkened not unto them, as the Lord
had said. See Exod. vlli. 32. — If the expression, whom he will he
hardeneth, is understood of individuals, It does not mean that God
hardens their hearts, by any positive exertions of his power upon
them, but that by his not executing sentence against their evil works
speedily, he allows them to go on in their wickedness, whereby they
harden themselves. And when they have proceeded to a certain
length, he withholds the warnings of prophets and righteous men,
and even withdraws his Spirit from them, according to what he de-
clared concerning the antediluvians. Gen. vi. 3. My Spirit shall not
always strive with man. The examples of Jacob and Esau, and o£
the Israelites and the Egyptians, are very properly appealed to by
the apostle on this occasion, to shew that, without injustice, God
Vol. J, S s micht

S22 ROMANS. Chap. IX

and the Egyptians, it appears, that
luhom he ivill he harderiethy bv endur-
ing their wickedness with much long-
suffering, ver. 22.

19 But thou luih reply to mey since ID (Oyy, 262.) Bui
God is to cast off the Jews, ivhy thou wilt say to me, Why
doth he still find fault ? By destroy- doth he ;//// find fault ?
ing them, he might easily have put For who hath resisted
an end to their provocations. For his will ? i

ivho hath resisted his will ?

20 ^a^y buty O marty luho art thou 20 (M»jvwvyj) Nay, but
that arguest to the dishonour of God ? O man. Who art thou
Is it reasonable for the thing fonnedy that repliest against
who hath its being merely by the God .? i Shall the thing
will and power of its maker, to say formed say to him ivlw
to him ivho made //, iwiy hast thou formed it. Why hast
made me thus ? ■ thou made me thus ? ^

21 To use the argument where- 21 Hath not the pot-
might punish the Israelites for their disobedience, by casting them
off, and make the believing Gentiles his people in their place. Here
it is proper to observe, that the unbelieving Jews and Judaizing
Christians, by putting an active sense on the verse under considera-
tion, and on Rom. i. 24. xi. 7. and on some expressions in the Old
Testament, made God the author of men's sin, a blasphemy -vvhich
the apostle James was at great pains to confute. Chap. i. 13.

Ver. 19 — 1. IVhi/ doth he still find fault *, for who hath resisted hir
will .^ By this question, the Jew who objects to the apostle's doc-
trine, insinuates, that since God had not rejected his people former-
ly for their wickedness, as he might easily have done, there was no
reason to think that he would ever cast them off.

Ver. 20. — 1. Who art thou that repliest against God .^ In this
question, the impiety of forming arguments against God on account
of his distributing to some nations, or to some individuals, favours
which he denies to others, is strongly represented. What God is
obliged to give none, he may, without injustice, withhold from whom
he will.

2. Shall the thing furmed, say to him who formed it, why hast thou
7nade me thus ^ The apostle alludes to Isa. xlv. 9. where, in answer
to the Jews, who seem to have taken it amiss, that their deliverance
was to be accomplished by Cyrus, a heathen prince, the prophet
says. Wo unto him that striveth with his Maker ; let the potsherds strive
•ivith the potsherds of the earth ; shall the clay say to him that fashioned
ity H^iat makest thou / or thy work. He hath no hands ? Questions
which imply, that nations who derive their existence and continu-
ance, merely from the power and gooc^ness of God, have no right to
find fault with him, because he hath denied them this or that advan-
tage, or because he bears with the wickedness of some nations for a
long time, while he instaRtly punishes others.

Chap. IX. ROMANS. S23

ter [t^y<rt6iv) a just power by God formerly illustrated his

over the clay i to make sovereignty in the disposal of na-

of the same lump, one tions, Jer. xviii. 6. Haih not the pot-

vessel to honour, and an- ter power over the clatj^ to make of the

other to dishonour ? a same lumpy one vessel htted to an

honourable use, and another to a inean-

er service P

22 (Ei h, 100.) Tety if 22 !>/, not to rest the matter on

God, willing to shew God's sovereignty, if God, willing to

HIS wrath, and make shew his wrath ior the abuse of pri-

known his power, ^ (nvsy- vileges bestowed, and to make known

ativ) hath carried '^ with his power in the punishment of such

tnuch long-suffering, the wickedness, hath upheld^ with much

Ver. 21. — 1. Hath not the potter a Just pozver over the day ^ This
is the similitude which God himself used, for illustrating his power
. and sovereignty, whereby he is entitled to make some nations great
and happy, and to punish and destroy others. Jer. xviii. 6. 0 house
of Israel, cannot I do with you as this potter, saith the Lord ? Behold^
as the clay is in the potter'' s hand, so are ye in mine hand, 0 house of
Israel. 7. ^t what instant I shall speak concerning a nation, and con-
cerning a kijigdom, to pluck up, &c. Here every reader must be sen-
sible, that nothing is said concerning God's creating individuals,
some to be saved and some to be damned, by an exercise of absolute
sovereignty. It is his power and sovereignty in the disposal or' na-
tions only, that is described by the figure of the potter.

2. To make out of the same lump, one vessel to honour, and another
to dishonour. The sufnc lump signifies the mass of mankind, out of
which particular nations are formed \ consequently the one vessel
means, not any particular person, but a nation or community. And
a vessel to honour, or an honourable use, means a nation made great
and happy by the favour and protection of God, and by the advan-
tages which he confers on them. On the other hand, a vessel to dis-
honour, signifies a nation which God depresses, by denying it the ad-
vantages bestowed on others, or by depriving it of the advantages
which it formerly enjoyed, Acts xiii. 17. The msaning of this
question is, May not God, without injustice, exalt one nation, by be-
stowing privileges upon it, and depress another, by taking av.'ay the
privileges which it has long enjoyed ■?

Ver. 22. — 1. And make known his potver^ As this is the reason
assigned by God, for his upholding Pharaoh and the Egyptians, a-
midst the plagues, ver. 17. we may reasonably suppose the apostle
h speaking of God's dealings, not w^ith indivldaals, but with nations.
Besides, God's power is not made known in the present life, by the
punishment of individuals..

2. Hath carried ivith much long suffering, &c. The word r.nyKiv
literally signifies to bear or carry, in which sense I think it is used
here. For as the apostle had termed the nations of the world ves-
jsels, In allusion to the similitude of the potter, he terms the Jews,

2 vessels

S24. ROMANS. Chap. IX.

hng'Sufferingy the Jews, who, be- vessels of wrath, ^ fitted

cause they are to be destroyed, may for destruction : ^
be called vessels of wraths fitted for
destruction^ where is the fault ?

23 Atid what fault is there, if 23 And that he might

God hath long preserved these ves- make known the riche^i

sels of wrath for this other purpose ; of his glory (see Rom. i.

that he might male known the exceed- 23. note 1.) on the ves-

itig greattiess cf his goodness on the cb- sels of mercy, ^ which

vesse/s of wr'atli^ because God xvculd in wrath soon dash them in
pieces, iee the next note. Fatthev, hs represents God as bearing
these vessels in his hand for a long space of time before he cast them
from him, that his poiver and justice might become the more con-
spicuous, when he actually threw them away and broke them.

3. The vessels of wrath. The apostle, by giving the Jews the
appellation of vessels of wrath, fitted for destruction, carries on th^
simd;tude of the potter, by which he had illustrated God's sove-
reignty in his dealings ^vlth nations, ver. 21. For as a potter, when
he finds that a vessel which he hath made, does not answer the use
he intended it for, casts it from him in angeij and breaks it, and
hath a just title so to do, God, in like manner, w^as about to cast the
Jewiih nation away, and to destroy it in his displeasure j and he had
a right to do so, on account of its multiplied idolatries and rebel-
lions, and more especially for their crucifying Christ. See Ps. ii. 9.
where the figure of a potter's vessel dashed in pieces, is introduced
to express the destruction of a nation. — By assigning the same rea-
son, for God's bearing the Jewish nation in his hand, so long before
he cast them from him, which God assigned for his upholding Pha-
raoh and the Egyptians, the apostle shewed the Jews the absurdity
of inferring, that God would never cast off their nation because he
Iliad not done it hitherto. He had preserved them for so long a time
notwithstanding their manifold and great iniquities, that when he
should punish thrm, it might be vAxh. the severest judgments j where-
by his power as Uell as his justice would be displayed the more il-.
lastriously.

A^. Titled for destruction. The word y.6VTr,^itT^i\cc, in the middle
voice, may be tr an'sl'ated,^?//^^/ themselves for destruction. Or, if it
is in the passix'e voice, it means, that by their v/ickedness, the Jews
were fitted for desti-uction. — In ver. 23. a dilTcrent phraseology i»
..scd concerning the vessels of raeixy : for it is said of them j Which
h? kad before prepared for glory.

Ver. 23. — 1. On the vessels of mercy. As tlie vessels of wrath
■Axz the whole Jewish nation continuing in unbelief, the vessels of
7/rercy are all who believed in Jesus, whether they were Jew? or
Gentiles,; as is pban from ver. 24. where this explication of the
phrase, v^j"j<f/r of mercy is given. The believing Jews and Gentiles
arc appositely called vessels of mercy, because the prophet Hosea,

forelellinc*

Chap. IX ROMANS. 32.1

he had before prepared Jects of his javotir, iv/iomy hy his dezU
{«*^)for glory. * ings with the Jews, he had befoir pre-

pared for the honour of becornh:^ his
people ?
2't Even us whom he 24< Even its nvhomi instead of the

hath called, * not onhj (t^, Jews, he hath called his church and

foretelling the conversion of the Gentiles, expressed it, chap. ii. 23.
by God''s haijing mercy on her that had not obtained mercy,

2. Which he had before prepared for glory . This is not the glory
of eternal life \ foi the sciipture never speaks of that as to be be-
stowed on nations, or bodies of rnen complexly, ver. 24. But it is
the glory of being made the church and people of God« This ho-
nour, as bestoxved anciently on the Jews, might fitly be named glory ^
because they had the glory of the Lord, or visible symbol of the di-
vine presence, resident among them. And with equal propriety, the
same honour, as enjoyed by them who believe in Christ, may be
called glory, because the Christian church is still an habitation of
God I /wo ugh the Spirit, Eph. ii. 22. who dwells in the hearts of the
faithful by his graces. God had^ been preparing Jews and Gentiles
for becoming his church, by suffering the latter to remain under the
dispensation of the law ot n.^Jure, and the former under the dispen-
sation of the law of Moses, so long as to make them sen<ible of the
insuiiiciency of thei:e dispensations, for their justification. Gal. iv„
4. note 1.

In this verse, the apostle assigns a second reason for God's bear-
Ing the vessels of wrath in his hand, with much long-suffering, be-
fore he dashed them in pieces. It was, that he might display the
riches of his goodness, in making the believing Jews and Gentiles
Ijis church and people. In other words, the existence of the Jews
as a nation, was necessary to the establishment of the gospel dispen-
sation. For, according to the ancient oracles of God, of v;hich they
ivere the keepers, Christ w?.s to come of them, and was to exercise
]ais ministry among them, and to be put to death by them, and the
first preachers of the gospel were to carry the gospel or new law
from Z-ion, and they were to persuade both Jews and Gentiles to
jreccive it, by shewing that in all points it agrees with the former
tevelations, and that it had been foretold by all the holy prophsts of
God, since the world began. Wherefore the existence of the Jew-
ish nation being necessary for the preservation of the oracles of God,
and for the establishment of the gospel, God upheld thera from pe-
rishing, an"' id st the manifold and great oppressions of the Babylonians,
iPersians, Grecians, and other heathen v.ations, notwitiistanding ther
had long merited to be destroyed, for their repeated rebellions.

Ver. £4. Even us ivhom he hath called, no: only among the fe'-xs^
hut also among the Gentiles. In the expression, 'whom he hcth called,
the apostle alludes to the phraseology of Hosea's pr9phecy concern-
ing the conversion of the Gentiles, quoted in the following verse.
Be^a does not construe this verse as I have done- He makes r»
fKivn the antecedent to «y?, because the relative may ap^ree in gen-

der.

$2^ ROMANS. Chap. IX,

people, not only among the Jews, hut 157.) among the Jews, hut
also among the Gentiles, because we also (e|) among the Gen-
have believed the gospel. tiles.

25 This need not surprise the 25 Even as he saith lif
Jews: It is agreeable to what God //o/^« (ii. 23.) I will call
saith by Hosea, " I will have mercy that my people, ' which
f' on her that had not obtained ivAS not my people, and
<f niercy," on the ten tribes whom I her beloved, who WAi
cast ofF for their idolatry : " and I not beloved. »

*f will say to them which were not
<f my people, Thou art my people j"
I will call the Gentiles my people.

26 The calling of the Gentiles is 26 And (chap. i. 10. J
foretold by Hosea still more plainly ; it shall come to pass, in
And it shall come to pass, that in the the place where it was
countries where it was said to the idoL said to them. Ye ARE
atrous Gentiles, Te are not my peojole^ not my people, there they

dtx^ either with the antecedent or the consequent. According to
this manner of construction, iv? >c»i iKocXio-tv *i^.x?y must be translated,
whom also h hath called, namely, us^ not oly of the Jews, &c.

Ver. 25.-1. Even as he saith by Hosea, I will call thai my people^
which was not my people. In this passage, it is foretold, that the
decrease of the people of God, by the rejection and dispersion of
the ten tribes, should be abundantly supplied, by the calling of th«
Gentiles to be God's people, and by bestowing on the posterity of
the ten tribes, the mercy of the gospel. In the prophetic writings,
to call or name a thing, is to make it what it is called. For the power
of God is such, that he makes all things to be what he calls them.
Perhaps Hosea alludes to Moses's history of the creation, where
God is represented as calling things into being merely by saying.
Let them be.

2. And her beloved, who was not helovsd.. This is the apostle's
-inteipretatlon of Hosea's w^ords, 1 will sow her to me in the earth, and
I will have mercy on her that had not obtained mercy, i he ^vords of
l^\\& apostle are different from those of the prophet, but their mean-
ing is the same. Li the beginning of the chapter, Hosea having
described the idolatry of the Jews, under the figure of whredom^
and their chastisemeut by hedging up their way with thorns, he tore-
tells their return to their first husband, who would speak comfort-
ably to them, and betroth them a second time. Then adds, ver.
23. / will have inercy on her that had not obtained mercy, which the
apostle very properly expresses by, / will call her beloved, who was
not beloved ; t will pardon her, and restore her to her former place
in my affection, and to her ancient relation to me, by introducing
her into the gospel church. In quoting this passage from Hosea,
the apostle begins with the conversion of the Gentiles, because it
was to happen first : but the prophet speaks first of the conversion
o-f the Jew5.

Ver.

Chap. IX.

shall be called the sons of
the living God.

27 (ntrdiaq hy 104.)
JBesideSi Isaiah crieth (yzs-i^
T» Is-^^jja) concerning Is-
rael, Though the num-
ber of the children of
Israel, be as the sand of
the sea, ONLY a remnant
shall be saved, (Isaiah x.
22.)

28 For fimslwig a?id
cuttmg short * (Aeyov) the
*work in righteousness y »
(eT<) certainly the Lord
*ivill make IT a speedy
work upon the earth. ^

29 And as Isaiah hath
said before, ^ Unless the
Lord of Hosts ^ had left

ROMANS. 527

Mt'r^ they shall be calif d the sons of the
living God i the heirs of immortalirv,
by believing the gospel. See P.om,
ix. 8. note.

27 Besides, the rejection of the
Jews at this time is not more con-
trary to the promises, than the re-
jection of the ten tribes, who were
carried into captivity by the Assy-
rians, a rejection almost total j for
Isaiah lamenteih concerning Israel y
that " though the number of the
<« children of Israel," who are car-
ried away captives, <* be as the sand
" of the sea, only a remnant of them
« shall return."

2S For as the same prophet adds,
ver. 22. Finishing and e;<:eciiiin^
speedily this rejection y according to thu
righteous threatening of Gody certainly
the Lord will make their rejection a
speedy luork upon the land i?/ Israel.

29 And as Isaiah hath said before y
ch. i. 9. Unless the Lord of Hosts
had kft unto us a very small remnant

Ver. 23. — 1. For finishing and cutting short the work. This is
the LXX translation of Isa. x. 22, 23. with a small variation.
Eisner and Wolf have shewn that a-vvTi(/.ym^ signifies to cut shorty or
execute speedily, — The best Greek authors use Aoyo? for a matter,
work J or t/iing. See Ess. iv. 60,

2. In righteousness, or truth ; that is, a-ccording to the truth of his
threatenings ; a sense which righteousness hath, Dan. ix. 7,

3. Will make it e speedy work upon the earth ; that is, upon tlie
land of Judea. For though in the LXX it is oix^iAinn oM, the whole
%vorldy the scope of the passage restricts the sense to the land of Ju-
dea. Besides, oi>cyf<,ivA, is used in thi;j restricted sense, Luke ii. 1.

Ver. 29. — I. And as Isaiah hath said before. The apostle means,
that Isaiah said this before he spake the passage last quoted from
him. In this sense 'Tr^ou^-jr-iv is used, Gal. i. 9,

2. Unless the Lord of hosts. In the original It is, Lord of Sahaoth,
But the Hebrew word Sabaotky signifies Hosts ', and is sometimes
used to denote th« sun, moon, and stars, and also the angels. The
Lord of Sabaotk, therefore, as one of the titles of the Deity, marks
his supreme dominion over the universe ', and particularly over the
different orders of angels, who, on account of their multitude, and of
their serving under the command of God, are named Hosts, 1 Kings
axii. 19. — The LXX. ir> the passages where this Hebrew word oc-
curs.

328 ROMANS. Chap. IX.

of our nation, itse should have become us a seed, ive should have

as Sodom, and been made like to Go- become as Sodom, and been

morrha ; we should have been ut- made hke to Gomorrah,
terly destroyed as a nation.

30 What then do ive infer from ^0 What then do ive
these prophecies ? Why, this : That say ? That the Gentiles
the Gentiles^ wJio being ignorant of ivho did not pursue righte-
the righteousness necessary to salva- ousness, ^ have laid hold on
tion, did not pursue righteousness, have righteousness, a righteous-
obtained righteousness by embracing nesS, however y which IS
the gospel : not t'lat righteousness of faith.

which consists in a perfect obedi-
ence to law, but a righteousness of
faith.

31 Bui the Jews, who endeavour- 31 But Israel, «zt;/2Cjy//r»
ed to obtain righteousness, by obedience sued the law of righteous-
to the law, have not obtained righte- ness, ^ hath not attained
«nsness, by obedience to law. to the law of righteous-
ness.

curs, commonly express it in Greek letters *, in which Paul has fol-
lowed them. So also, James, ch. v. 4. supposing that it would be
agreeable to the ears of the Jews.- — Ainsvvorth on Exod. iii. 13.
tells us^ that the Rabbins teach, when God judgeth his creatures, he
is called Elohim^ when he sheweth them mercy, he is called Jehovah,
and when he warreth against the wicked, he is called Sahaoth.

Ver. 30. The Gentiles who did not pursue righteous7icss^ have laid
hold on righteousness. Hammond observes, that the words in this
and the following verse, are properly agonistlcal, being those which
tl'.e Greeks used in speaking of the foot race in the Olympic Games.
They who ran together for the prize, were said, ^intx-uv to pursue, and
hic w ho came first to the goil, and obtained it by the sentence of the
iudge, was said, xxrxXcy^.Quvuv, to lay hold on the prize. The other
word, (pBxniv, to get before another, signifies to gain the race. The
prize for which the Gentiles are said to have run, was righteousness
Ki\- justification ; which the Jews lost, because they did not pursue the
real prize, the righteousness of faith, but a legal righteousness of
works. Besides, in running, they stumbled at the rock of offence,
so as not to rise and continue the race. Sec ver. 32. note.

Ver. 31. Israel who pursued the law of righteousness, hath ?iot at-
tained to the law of righteousness. Estius and Eeza think the law of
righteousness is an hypailage for the righteousness of law, as Heb. vii.
16. the law of a carnal commandment signifies the carnal command^
men: of the law : and that the apostle's meaning is, Israel who pur-
sued the righteousness of law, hath not attained it, because they pur-
sued it by works of law, which they could not perfectly perform,
and stumbled, &c. Others are of opinion, that as the word laiu,
when applied by the Hebrews to a quality of the mind, denotes the
reality, strength, and permanency of that quality, the law of righte^

Chap. IX. ROMANS. 320

32 For ivhat reason ? 32 For luhat reason have thay not
Because tiot hy faith, hut obtained it ? Because not hy obedi-
(tfj, 319.) verihj, ' hy ence to the law oi faith., hut verily
luorks of law THEY PUR- hy obedience to the law of Moses ^ they
SUED IT; (from ver. pursued it ; for they stumbled at. the
31.) for they stumbled * stumbling- stone, and fell: they re-
at the stone of stumbling. fused to believe on a crucified Mes-
siah, and were broken.

33 As it is written, 33 This happened according to
(Is. viii. l^.) Behold / what was fcretAd, Behold I place

place in Sion a stone of in Sion a stone of stumbling, and a
stumbling, and a rock of rock of offence. Tet whosoever be-
offence ; * Tet whosoever lieveth on this crucified Christ, as a
feelieveth on him shall sure foundation of the temple of
not be ashamed. (Is. God, and rests his hope of righte-
xxviiL 16.) ousness on that foundation, shall not

make haste, out of the presence either
of men or of God, as ashamed of
believing on him.

msness may signify a real and (3ermanentrig]Lteousness^'yx'i\.2.% thi law
^f hindness^ Prov. xxxi. 26. is a strong and permanent kindness j ard
ihe law of truth., Mai. ii, 6. is a real and permanent truth.-— By ai-
iaining the law of righteousness, Locke understands their attaining
the profession of that religion in which the righteousness necessary
to justification is exhibited. But the Jews could not be said to pur-
sue such a religion. The;f thought themselves in- possession of ife
already in the law.

Ver. 32. They stumbled at the stone of stumbling. This is an al-
lusion to one, who in running a race, stumbles on a stone in his way,
and falling, loses the race.

Ver. 33. Behold I place in Sion, a stone of stumbling., and a rock of
DJfence ? yet whosoever, ik-c- Here two passages of Isaiah are join-
ed in one (j.u<3t:Uion, because they relate to the same subject, is?;.
Xxviil. 16. Behold, I lay in Sion for a foundation, a stone, a tried pre -
tious corner stone, a sure foundations namely, of the new temple or
church which God was about to build. — Isa. viii. 14. But for a stone
of stumbling and a rock of offence. See 1 Pet. ii. S. note 1. Accorc'-
ingly, those in Israel who expected Messiah to be a great temporal
monarch, stunihled at Jesus, when they found him nothing but a
teacher of religion, and fell. , They lost righteousness, together with
all their privileges as the people of God. The words in the origi-
nal, Txi; 0 'TTi^ivofy itt avtov », may more literally be translated. No ong
<tvho believeth on him shall be ashamed. For to use Grotius''s note on
this verse ? " Universalis vox, sequente negativa, apud Hebrasos esC
pro negativa universali."

Vol. I. T t GHAP.

330 ROMANS. View.-^Chap. X.

CHAP. X.

View a fid Illustration of the Matters contained in this Chapter.

IN what follows, the apostle lays open the causes of the un-
belief of the Jews, and answjers the tv/o chief objections,
v/hereby they justified their opposition to the gospel. The first
objection was, that by teaching the justification of the Jews by
faith without the works of law, the expiations of the law of
Moses were rendered of no use in their justification. The se-
cond was, that by admitting the Gentiles into the church and
covenant of G06. without circumcision, the covenant 'with
Abraham was made void.

His answer to the first of these objections, the apostle began
with telling the Jews, his desire and prayer to God was, that
they might be saved, ver. 1. — Because he knew they had a great
zeal in matters of religion, though it was not directed by know-
ledge, ver. 2 Wherefore being ignorant of the kind of righte-
ousness which God requires from sinners, and mistaking the na-
ture of the law of Moses, they sought to become righteous by
observing its precepts \ and where they failed, by having re-
course to its expiations. So that vainly endeavouring to esta-
blish a righteousness of their own, they had not subn^itted to the
righteousness of God's appointment, now fully revealed in the
gospel, ver. 3. — But in all this they counteracted the true end
of the law of Moses, which, though a political law, being given
by God, and requiring a perfect obedience to all its precepts
under the penalty of death, was in fact a republication of the
original law of v/orks. See Gal. iii. 10. note 2. Rom. vii.
lilustr. ver. 5. made, not for the purpose of justifying the Jews,
but to shew them the impossibility of their being justified by
law, that they might be obliged to go to Christ for thit blessing,

who Vv-as exhibited in types of the law, ver. 4 That the

law required perfect obedience to all its precepts, the apostle
proved from Moses's description of the righteousness which it
enjoined, and the reward which it promised. The former con-
sisted in doing all the statutes and judgments of God, delivered
in the law. The latter in a long and happy life in Canaan. But
an obedience of this kind is impossible, and its reward of no

great value, ver. 5 Whereas the righteousness enjoined by the

gospel, and the reward which it promises, are very different.
It enjoins a righteousness of faith, which is easy to be attained ;
and prom.ises eternal life, a reward no where promised in the
Jaw. For, saith the jipostle, the gospel which requires the
righteousness of faith, to shew that that righteousness may easily
be attained, thus speaketh to all mankind to whom it is now
preached : Do not object to the method of justification revealed

in

Chap. X.— View. ROMANS. 331

in the gospel, that Christ the object of thy faith is removed far
from thee> and there is no person to bring him down from heaven
since his resurrection and ascension, that thou mayest see and
believe on him, ver. 6.-^Neither object to his being the pro-
mised seed, in vi^hom all the families of the earth are to be
blessed, that he was put to death, and there is no person to
bring him up from the grave, that thou mayest see him crowned
with glory and honour by the miracle of his resurrection, ver.

7 For the gospel tells thee, the object as well as the duty of

faith is brought nigh thee ; it is explained and proved to thee in
the clearest manner, and is easy to be performed, as it hath its
seat in the mouth and in the heart, being the doctrine concern-
ing Christ, which we preach by inspiration, and confirm by

miracles, ver. 8 namely, That if thou wilt confess with thy

mouth before the world, that Jesus is Lord Tiud C/iristj and wilt
believe in thine heart, that God raised him from the dead, and
thereby declared him to be both Lord and Christy thou'shalt
be saved : a reward which the lav/ does not promise to any one,
ver. 9. — For v/ith the heart we believe, so as to obtain righte-
ousness, and with the mouth confession of our faith is made, so as
to have assurance of our salvation, ver. 10. The righteousness
of faith, therefore, enjoined in the gospel, is in its nature and in
its reward, entirely different from the righteousness enjoined in
the law.

To the second objection, that the admission of the Gentiles
into the church ana covenant of God without circumcision, is
contrary to the covenant with Abraham, the apostle replied,
that the prophets have taught the salvation of the Gentiles by
faith ; particularly Isaiah, in these words : Whosoever belleveth
en him f shall not be ashamed^ ver. 11 And to shew that the ex-
pression ijuhosoevery does not mean ivhosocver of the Jews only,
but tvhcsoever of the Gentiles also, the apostle observed, that in
bestowing salvation, God makes no distinction between Jew and
Greek j but being equally related to all, is rich in goodness
towards all who call upon him, ver. 12. — Besides, Joel hath ex-
pressly declared, chap. ii. 3^. That whosoever shall call on the
name cf the Lord shall he savedy ver. 13.^ — But perhaps ye will
reply, that Joel does not speak of the Gentiles, because it can-
not be said, that they believe on the true God, and worship
him, since he was never preached to them by any messengers
divinely commissioned, ver. 14. — although such messengers
ought to have been sent to them long ago, according to Isaiah,
who insinuates, that they would have been rcceivea with joy ;
namely, in that passage where he says, How beautiful are the feet
cf theniy <S'c: ver. 15. — But to this I answer, that ni the passage
last mentioned, Isaiah declares what ouglit to have happened,
and net what would have happened, if the true God had been

2 preached

S52 ROMANS. View.— Chap. X.

preached to the Gentiles. For he foresaw, that even the Jews,
who were well acquainted with tlie true God, would not be-
lieve the report of the preachers of the gospel, concerning the
Christ, notwithstanding it ought to h^ye been as acceptable to
them, as the preaching of the true God to the Gentiles, ver. J 6.
— However, granting that faith in the true God cometh by
hearing, and hearing by the word of God preached, it M'ill not
follow, that the Gentiles could not believe on the true God, ver.
17. — For though ye say, they have not heard (Concerning him,
so as to be able to believe on him and worship him, I must tell
you, yes verily they have heard ; for from the beginning of the
world, God hath preached to all men his own being, perfections,
and worship, by that grand exhibition of himself which he hath
made in the works of creation, as is plain from Ps. xix. 4.
T/ieir sound hath gone through all the earthy and their words to the
end of the ivorld. Ail mankind, therefore, may know and wor-
ship the true God, and be saved, agreeably to Joel's declaration
above mentioned, ver. 18. — But ye will say. Is it not a great
cbjection to this doctrine, that Israel, to whom the oracles of
<^^od were intrusted, is ignorant of the salvation of the Gentiles
through faith, and of their reception into the church and
covenant of God equally with the Jews ^ I answer. If the Jews
are ignorant of these things, it is their own fault. For Moses
foretOid them in the law, ver. 19.- — and Isaiah yet more plainly,
:ver. 20 — who insinuated, that the calling of the Gentiles to be
the people of God, by the preaching of the gospel, would pro-
voke the Jews' exceedingly, and harden them in their infidelity ;
insomuch, that though Christ in person, and by his apostles,
should long and earnestly endeavour to persuade them, they
would not believe on him, ver. 2 J.

In this, manner did the apostle lay open the true causes of the
unbelief of his countrymen. They rejected the gospel, because
it reprobated that meritorious righteousness, which they en-
deavoured to attain, by performing the sacrifices and ceremo-
nies of the law of Moses j and because it required them to seek
salvation, by believing on Jesus, as Lord and Christ, and offer-
ed salvation to all the Gentiles v/ho believed. But the Jews
v;cre greatly to blame in rejecting the gospel upon these
grounds, seeing their own prophets had taught, that whosoever
believeth on the true God, and worshippeth him sincerely,
shall be saved, although he be preached to them no otherwise
than by the works of creation. To conclude, the same pro-
phets having expressly foretold, that the Jews, by the calling of
the Gentiles, v/ould he, provoked to reject the gospel, and for
that sin should themselves be cast off, the apostle represented
these things to them, in the hope that such among them as were
eaadid, wlien they obseived the events to correspond with the

predictions,

Chap. X ^View. ROMANS. S33

predictions, would acquiesce in the appointment of God con-
cerning the Gentiles ; sensible, that it was proper to preach
him to all the nations of the earth, in ivhom all nations were t»
be blessed.

New Translation.

CHAP.X. 1 Brethren,
indeed my heart's desire
and prayer nvhich IS to
God for Israel, is, that
they 7nay be saved. *

2 For I bear them luit-
ness that they have (^uAev
©«) a great zealy but not
according to knowledge.

3 (r*65, 93.) Where-
fcrey being ignorant of the
righteousness of God, (see
ver. iO. note 1.) and
seeking to establish their
own righteousness, (Phil.
iii. 9.) ihei/ have not sub-
mitted to the righteous-
ness of God :

4 (r«5, 98.) Although
Christ IS the end ' of the

Commentary.
CHAP. X. 1 Brethren, knowing
the punishment which they shall
suffer, who reject Jesus, my earnest
desire and jyrayer to God for Israel is,
that they may be saved irom the sin
of unbelief. See chap. xl. 26.

2 For I bear them nvitness, that
they have a great zeal in matters of
religion : (see examples, Acts xxi.
27—31. ch. xxii. 3.) But their zeal
not being directed by knoivledge, hath
misled them.

3 Wherefore^ being ignorant of the
righteousness luhich God appointed at
the fall, as the righteousness of sin-
ners ; and seeking to establish their own
righteousnessy by observing the sacri-
fices, and ceremonies, and other du-
ties enjoined in the law of Moses,
they have not submitted to the righteous-
ness of God's appointment by faith.

4- Although the believing on Christy
as the Messiah, is the end for ivhich

Ver. 1. That they may he saved. Israel, or the whole body of
the Jewish nation, who were ignorant of the righteousness of God,
being the subject of this wish, saved mHSt mean their coming to the
knowledge and belief of the gospel ; a sense in which the x^ord is used,
1 Tim. ii. 4. Who willeth all tnen to be saved, and to come to the
knowledge of the truth. Also Rom. xi. 26. And so all Israel shall be
saved. Farther, if the vessels of wrath fitted for destruction, men-
tioned chap. ix. 22. were the unbelieving Jews, and if that descrip-
tion implied that they were under God's curse of reprobation, the a-
postie would not here have prayed for their salvation at all.

Ver. 4. Christ is the end ef the law for righteousness. Estius audi
Eisner are of opinion, thut by tsAo^ nun, is meant the fulfilling of the
law ; both because teAc? is used in that sense, Luke xxii. 37. These
things which are predicted of me, nXog i^u, are fulfilled ; and because
in giving an account of what our Lord said when he expired, the
evangelist John, chap. xix. 30. uses the derivative word in that
sense, TirtXi^xt, sup. ^tcrrct ; All things are accomplished. Eeza
thinks, that as the law^ was de'=!igned to justify them who obeyed it

perfectly,

334 ROMx\NS. ■ Chap. X.

the laro was givert, that righteGusness law for righteousness to

might be counted to every Jew who every one ir/w belie veth.
helieveih,

5 For Moses thus dcscriheth the 5 For Moses (Levit.
righteousness which is by the law, That xvlii. 5.) describeth the
the man who doth its statutes , shall live righteoasness v/hich is by
hy them. Now that kind of righte- the law, That the man
ousness being iinposcible, the law who doth these things
obliges all lo have recourse to Christ shall live ^ in them.

for righteousness, ver. 4.

6 But the gospel which enjoins 6 But the righteous-
ihe rightecusnefs which is by faith, to ness by faith thus speak-
shew that it is attainable, thus speak- . eth, ' (Deut. xxx. 12 —
eth, Say not in thine heart, who shall 14.) say not in thine
ascend into heaven P that is, to bring heart, Who shall ascend
doivn Christ to take possession of the into heaven ? that is, to
kingdom, as if that were necessary bring down Christ. ^

to one's believing on him.

perfectly, Christ may be called the end of the law, because by his
death he hath procured that juslitication for sinners through faith,
which the law proposed to bestow through works. But in my opi-
nion, the end of the law is neither of these, but the end or purpose for
ivhich the law was given, namely, to lead the Jew to believe in
Christ. Accordingly, its types were intended to preserve among
the .Tews, the expectation of that atonement for sin, which Christ
Tvas to make by his death, and its curse, to make them sensible that
they could not be justified by obeying the bw, but must come to
Christ for righteousness, that is, to the gospel concerning Christ,
■vhich was preached to Abraham in the covenant made with him.
'ial. ili. S. Hence the law is called, a pedagogue to bring the Jews
7 Christ, Gal. iii. 24.

Ver. 5. TJre man who doth iJicse things shall live in them. This is
ti^ken ficm Lev. y.viii. 5. and is gcv.erslly thought lo be a promise
of eternal life to those v,'ho obeyed the law of Mcses perfectly. But
any one who reads that chapter throughout, will be sensible, that
though the doing of these things means a perfect obedience to the
xvhole law, and more especially to the statutes and judgments written
in that chapter, the life promised to the Israelites, as a reward of
that general obedience, is only their living long and happily as a
nation in Canaan. See Lev. xviii. 26 — 29.

Ver/^. — 1. But the righteousness which is hj fcath thus speaketh.
TIcre the apostle pcrscnihes the gospel, and makes it say of its doc-
aincs and precepts, what P.loses said concerning his comvtandment or
law, Deut. xxx. 11 — 14. though in a sense somewhat diricrent. —
We have a personification of the same. kind in Plato's Apol. Socrat.
where the laws of Athens are introduced addressing Socrates in a
long speech, to disssuade him fiom escaping out of prison, as his
friend Ciito proposed, v.ho had bribed the iailor fcr that purpose.

■^ 2. Whj

Chip. X. ROMANS. S35

7 Or M'ho shall de- 7 Or who shall descend into the

scend into the deep ? deep ? that tSy-to bring again Christ

that is, to bri/Jg again from among the dead^ raised to life,

Christ [iH^ \ 51.) from a- as if the crucifixion of Jesus, had

tnong the dead. ' proved him an impostor.

SV>\xt^\\-2iidoesitsay? S But what does it say farther?

(r« §»5t«, 60.) The matter why this, The matter xe;Q^\x\XQ:di of thee

is nigh thee i ^ in thy mouthy by the gospel, is nigh thecy and hath

and in thy heart : that is, its seat in thy mouthy and in thy heart ;

the fimtter of faith which that is, the matter of faith ivhich ive

we preach, * IS XIGB preach, as the righteousness appoint-

THEE, ed by God, is nigh thee; is easily

understood and attained.

2. Who shall ascend into heaven^ iha{ is^ :& bring down Christ. The
jews, it would, s^em, thought it not reasonable to believe on Jesus
liS the Christ, lanless he was brought from heaven in a visible man-
ner, to take possession of the kingaom. For they e^ipectcd Blessiah
to appear in that raanner, and called il the sign from heaven^ Mattb.
xvi. 1. ^

Ver, 7. Or "Aiho shall descend into ^ t.-.y »ili)cr<ro9^ the deep^ thru is, to
bring again Christ fro?n a?/2ong the dead^ l"he Jews expected that
Messiah would abide with them for ever, John .\ii. 34. Wherefore,
when ibe disciples saw Jesus expire on the cross, they gave up all
hope of his being the Christ, Luke xxiv. 21. We trusted that it had
been he %vho should have redeemed Israel. It is true the objectu))i
taken from Christ's death, was fully removed by bis resurrection. --
But the Jews pretending not to have sufficient proof of that miracle,
insisted, that Jesus should appear in person an^ong them, to convince
them that he was.)'€a|ly risen. Thi^ they expressed bv one's dt.'-
^cending into the abyss to brinn^ Christ up from the dt?.^. — The a~
[iijss here signifies the. receptacle of departed souls, called Hades, be-
cause it is an invisible place ; see i Cor. xv. 55, noXt^ ; and the abijss^
or deep, because the Jews supposed it to be as far beloxv the surface
of the earth, as heaven was thought to be above it, Pial. cxxxix. 8.

Ver. S.^ — 1. The matter is nigh thee. To ^!,««, here transla'ed the
matter, ansv.ers to a Hebrew word which signiiies not only a speech,
doctrine, command, duty, &c. but any 7natt£r or thing whatever, Es*;.
iv. 60. Thus Luke i. 37. Tor with God 7ccx.\ ^sj^, nothing shall b:;
impossible. ■ Here it signifies the duiij of faith ; as is plain from ths
latter clause, where we have Toi ^r.y.^. tjj? ^is-gft*;;, the matter of faith. —
Things obscure and difficult, v;ere said by the Hebrews to be far o§' ;
but things easily understood, and easily attained, were said to be nigh,
Rom. vii, 18. 21. Of this latter character v/as the matter ox duty of
faith, as the apostle obf^.erves in the following clause.

2. In thy mouth and in thy heart ; that is the matter of faith ivhich
we preach. The apcstk-s meaning is, that the duty of faith in
Christ which he preached, v.-as nigh them, was easy to be performed j
because it was founded on the strongest evidence. The eye-witness-
es.

336 ROMANS. Chap. X.

9 For we preach, that ify not- 9 That if thou luiit

withstanding the danger accompany- confess with thy mouth

ing it, thou luilt before the world the Lord Jesus, ' and wilt

confess luith thy mouth the Lord Jesus^ beheve nxj'ith thine heart

as the seed in whom all nations are that God hath raised him

blessed, andy as the ground of that from the dead, * thou

confession, nxnlt sincerely believe^ that shalt be saved. ^

cs, by testifying the resurrection of Christ from the dead, and by-
confirming their testimony with miracles, gave all men more full
assurance of his resurrection, than if he had shewn himself alive af-
ter his resurrectien to all the world. For^such an appearance would
have been no proof of his resurrection, to any but to those who had
known him in his lifetime, and had seen him expire on the cross.
Or if it is thought, that such an appearance would have convinced
those who had never seen Jesus before, 1 ask, How could they know,
that the person who called himself 'jesiis risen from the dead^ was
really he, except by the testimony of those who knew him in his
lifetime, and had seea him die ? 6o then even this loudly demanded
proof or Christ's resurrection, resolves itself into the very evidence
which we now possess j namely, the testimony of the persons who
conversed with him familiarly during his lifetime, and saw him die,
and who gained credit to the testimony which they bare to his re-
surrection, by working miracles in support of it. Farther, by preach-
ing that the deliverance which the Christ was to work for the Jews^
was not a deliverance from the dominion of the Gentiles, but from
the dominion and punishment of sin, called, ver. 9. salvation^ the a-
postles made the Jews sensible, that to work this kind of salvation,
mere is no occasion for the Christ's coming down from heaven in n
visible pompous manner, to take to himself a temporal kingdom. —
The duty therefore of faith, which the apostles preached as neces-
sary to salvation, was both plain and easy, and was to be performed
witb the mouth and with the heart, in the manner explained ver. &.
Ver. 9. — 1. That if thou iviit confess ivith thij mouth the Lord Je-
sus, &c. The duty of faith, which we apostles preach as necessary
to salvation, is this : That if thou wilt confess with thy mouth the Lord
Jesus ; that is, wilt openly confess Jesus to be Lord and Christ. This
interpretation the apcstle Peier bath taught us, Acts ii. 35. There-
fore let ail the house of Israel knoiv assuredly, that God hath made that
saine Jesus whom ye haie crucifcd, both Lord and Christ, that is,
ruler over all, and the promised Messiah, Psal. ii. 2, 6.

2. And will beliroe with thine heart that God hath raised him from
the dead. The apostle mentions the resurrection of Jesus from the
dead, as the principal article to be believed in order to salvation \
because by that miracle, God demonstrated Jesus to be his Son, «s-
tablished his authority as a lawgiver, and rendered all the things
which he taught and promised indubitable.

3. Thou shalt be saved ; Thou shalt obtain that deliverance from
sin and punis'hment, v.'hich the Christ was to accomplish by his ap-
pearing

Chap. X.

10 For with the heart

ive believe unto righteous-
ness, ' and with tlie
mouth 'ive confess unto
salvation. ^

] 1 For the scripture
saith, (Isa. xxviii. 16.)
Whosoever beheveth on
him shall not be asham-
ed. (See chap. i:s. 33.)

12 (r«5, 9i.) Indeed
there is no distinction (ri)
either of Jew (kcci) or of
Greek : for the same
Lord of all is rich towards
qX\ ivho call upon him.

ROMANS.

S3T

om the dead.

God hath raised him f
thou shaft be saved.

1 0 For ivith the heart ive believe,
so as to attain righteousness ^ and ivitk
the mouth lue confess our belief in
Christ, so as to have in ourselves a
strong assurance of salvation.

1 1 That all who believe on
Christ, and confess him, shall be
saved, is certain : for the scripture
saith. Whosoever believeth on the j)re-
cious corner stone, shall not make haste
out of the presence of God or men,
as ashamed.

12 Indeed^ in the salvation of
mankind, there is no distinction of
Jew or Gentile. For the same Lord
of all is rich in mercy, towards all
who call upon him. He will save
nor those only who believe on Je-

pearlng on earth *, becaii'^e, as I'ne apostle observes in the next verse,
this faith shall be counted to thee for righteousness.

Ver. 10. — 1. For with the heart zee believe unto 7 ighteousness. To
believe whh the heart h to believe in such a raaiincr as to engage
the affections, and influence the actions. This sincere faith carrying
the believer to obey God and Christ, as far as he is able, it is called
the obedience nf foifh, and the righteousness of faith. Also, because
God for the rAic of Christ will count this kind of faith to the believ-
er for righteousness, it is called the righteousness cj God ; the righte-
ousness which God hath appointed for sinners, and which he will ac-
cept and reward.

2. And zvith the mouth we covfcss unto salvation. In the first ages,
the spreading of the gospel depended, in a great measure, en Christ's
disciples confessing him openly before the v^orld, and on their seal-
ing their confession with their blood. Hence Christ required it in
the mast express terms, and threatened to deny those who denied
him, Matth. x. 32, S3. 1 John iv. 15. — The confessing Christ being
so necessary, and at the same time so difhcult a duty, the apostle
very properly connected the assurance cf salvation therewith ; be-
cause it was the best evidence which the disciple of Christ cowld have
of his own sincerity, and of his being willing to periorm every other
act of obedience required of him. — There is a dilYerence between the
profession., and the confession of our faith. To profess, is to declare
a thing of our own accord ', but to confess, is to declare a thing
when asked concerning it. Tins distinction Cicero mentions in hli
oration, Vro Cecinna.

Vol. I. U a Va

sss

ROMANS.

suSj bat all in every nation who sin-
cerely worship the true God.

13 For so r.he prophet Joel hath
declarf'd^ chap. ii. 32 WJwsoever
*wUl ivorship the true God sincerely,
shall be saved.

14? But in the passage just now
quoted, Joel cannot be supposed to
speak of the Gentiles. For hozv shall
they ivorship the true God, in luhom they
have not believed F and hciu shall they
believe in him, of whom they have never
heard F and hoiv shall they hear of
him, ivithcut a preacher to declare
him ?

15 And hoiv shall they preach God
to the Gentiles, unless they be sent by
him .? which ought to Ivave been
done long ago, because such preach-
ers would have been well received,
as Isaiah insinuates, chap. lii. 7.

Chap. X.

1 3 For whosoever 'uftU
call * on the name of the
Lord, shall be saved.

14 Jew. (O'jv, 264-.)
But hoiu shall they call
on HIM in whom they
have not believed ? And
how shall they believe IN
HIM of whom they have
not heard ? And how
shall they hear without
a preacher ?

1 5 And how shall they
prea>h unless they be
sent .'' As it is written.
How beautiful are the
feet ^ of them ivho bring
good tidings of peace, of

Ver. 13. For vohosoever ivill call on the name of the Lord. See
1 Cor. i. 2. note 6. This text is quoted by the apostle to prove,
that the heathens who worship the true God sincerely will be saved j
as is evident from the objectiovi stated in the follov.ing verse. It is
true Joel, after having foretold the effusion of the Spirit on the first
disciples of Christ, adds the Words quoted by the apostle. Eut it
does not follow that according to Joel, those only are to be saved
'who called on the name of the Lord after the efinsion of the Spirit.
*The salvation which Joel speaks of, is eternal sahatiori^ consequently
it wais not then to be bestowed. It w^as or.ly foretold, that after the
effusion of the Spirit, salvation would be preached as a blessing to be
bestowed at the general judgment, on all who from the beginning to
the end of the world called on the name of the Lord ; that is, who
sincerely worshipped the true God. — The publication of this great
event, was extremely proper after the effusion of the Spirit, because
salvation had been procured for the sincere worshippers of God, by
■what Christ had done in Zion and Jerusalem : which 1 think the
true import of the prophet's words, ver. 82. And it shall come to ^ass^
that whosoever shall call on the name of Jehovah, shall be delivered :
For in mount Zion^ and in Jerusalem, shall be deliverance. Deliver-
ance shallbe wrought for whosoever calleth oil the name of Jeho-
vah ', and that deliverance shall be preached to all with the greatest
assurance, through the gifts of the Spirit, beginning at Jerusalem,
according to Christ's command, Luke xxiv. 47.

Ver. 15. Hoiv beautiful are the feet of them who bring good filings
sf peace I This figurative idea was net neculiar to the Hebrews;

Bos-

Chaf. X.

them luho bring good tid-
ings of good things ?

16 Apostle, (a^;^,

81.) NeverthdesSy all have
not obeyed the good tidings ;
for Isaiah saith, Lord,
who hath believed (tjj
nKon, 46\) our report ?

17 Jeiv, (Ag«, 89.)
So then, (TTis-Tig) belief
COMETH from hearing,
and {*>) this hearing by
the word of God. ^

18 Apostle, But(As-
yA*, 55.) I ask J Have
they not heard ? ' Yes,

ROMANS.

339

saying, Hqw beautiful are the feet of
him that bringeth good tidings^ that
publisheth peace y that bringeth good
tidings of good.

16 Nevertheless, that the preach-
ing of the true God, would have
been acceptable to the Gentiles, in
former times, is not certain : since
all of the Jews, to whom the
preaching of the Messiah, ought to
have been acceptable, have not obeyed
the good tidings ;. for Isaiah saith ^
Lord, who hath believed our report ?

1 7 So then you acknowledge rhat
belief in the true God, cometh from,
hearing concerning him \ and this
hearing., by the word or speech con^
cerning God^ uttered in some intelli-
gible manner,

18 Be it so. But I ask, have the
Gentiles not heard^ concerning the
true God ? Tes^ verily they have

Eos tells us, that Sophocles represents the hands and feet of them
•who come on some kind errand, as beautiful in the eyes of those who
are profited thereby. The figure, as applied by Isaiah, is extremely
proper. The feet of those who travel through dirty or dusty roads,
are a sight naturally disagreeable. But w^heu they are thus disiigur-
ed by travelling a long journey, to bring good tidings of peace and
deliverance, to those vviio have been oppressed by their enemies, they
appear beautiful.

Ver. n. And this hearing ^*«c ^n^,ctro?, bjj the wcrd of God : In al-
lusion, perhaps, to Isaiah Ivii. ly. where faith is represented as the
fruit of the lips, Vi\u» here signifies a speech or di'xourse of some
length; as It does likewise, Malt. xxvi. 75. 1 Pet. i. 25. In this
latter text, §»^«of denotes the whole of the gospel.— =The speech ut-
tered by the Vv'orks of creation, may fitly be called the speech of God,
both because it is a speech concerning the being and perfeclions of
God, and because It is a speech uttered by God himself.

Ver. 18. — 1. But I ask, Have they not heard ? In reasoning against
the salvation of the Gentiles, the Jew proceeds on the supposition
that they could not know and worship the true God, unless he had
sent among thena preachers to make himself known to them-, and in-
sinuates, ver. 15. That this should have Been done long ago, because
the preaching of the true God would have been acceptable to them.
To this the apostle replies, If we are to judge of the matter by the
reception which the Jews gave to the preaching concerning thfi
Christ, it is far from being certain, that the preaching of the true

2 God

^MO ROMANS. Chap. X.

2II heard. For the Psalmist says, verily, their sound hath

" The heavens declare the glory of gone out to all the earth, 2,

<^the Lordj Sec, Their line is gone and their words /6j 'the

«' out through all the earthy and^ their ends' of the world.
<' n.L-crds to the end of ihe ivorldJ'

19 But to the salvation of the 19 Je;v. But {>.iyoiy

Gentiles, I object, that Israel, God's 5.5.) / object, Israel hath

ancient church, hath not known any not Ino'yon. ^ Apostlr.

thing cf that matter. Apostle. If First, Mosessaith,(Deut.

they ure ignorant, it is their own xxxii. 21.) I will provoke

fault. Yo^ first, Moses saith, I will you to jealousy, » by

God by messengers divinely commissioned, would in very early times
be acceptable to tiie Gentiles, ver. 16. The Jew replies, ver.TT.
So then you acknowledge, that belief cometh from hearing, and this
hearing from the word of God preached \ insinuating, that as the
Gentiles hcid never heard the word of God, it cannci be thought
that any of_ them have believed on him. This insinuation the apostle
confutes by asking;:, ver. IS. Have not they heard < Then answers
his'own question, Yes, verily, they have heard the true God preach-
ed by the works of creation 5 a preaching most ancient, universal,
and loud : Their sound hath gone out to all the earth.

2. Tes verily ; their sound hath gone out to all the earth. That all
mankind have heard the word of God, the apostle proves from Psal.
xix.'l. where it is affirmed that the works of creation, especially the
heavens^ that is, the luminaries -placed in the heavens, by their con-
stant and regular motions, producing day and night, and the vicissi-
tude of seasons, with all their beneficial consequences, preach the
true God to the Gentile?, in every age and country^ This speech
uttered by the works of creation, is as properly God's, as the speech
uttered by the preachers of the gospel, and has always been so uni-
versal, and so inteliigible, that if any of the Gentiles have not knowii
and worshipped the true God, they are altogether inexcusable, as
the apostle aihrms, Rom. i. 20. — What the apostle calls tlAr sound,
is in the Hebrt^v their line. But Pocock, Miscel. c. 4. p». 46. hath
shown, that the Hebrew word translated line signifies also a loud voicc^
or c/7/i

Ver. 19. — 1. Israel hath not known. Mjj a» iY*(a^. The particle
pi), as placed in this sentence, is vommonly the sign of a question.
But 1 have translated f^t) »;i, as a doubie negation, which, in the
Greek language, renders the negation stronger. See Rom. viii. 12.
where, as in this passage, the ne;«;ative particle is out of its place. —
That the thing Israel hath not known, was the salvation of the
Gentiles who lived without having any external revelation given
ihem, is evident from the apostle's answer contained in the next sen-
tence.

2. I will prciohc you to jealousy. Jealousy^ according to Taylor,
ir that passion which is excited by another's sharing in those honours
and er.joyments which we consider as ours, and wish to appropriate to

ourselves.

Chip. X. ROMANS. 341

THAT WHICH IS m na- move you to jealousy ^ by time who are

tion : by a foolish nation not a people of God-, by a foolish na-

I will enrage you. ^ /w/?, 1 ivill enrage you ,- namely, by

granting salvation to the Gentiles.

20 (As, 104'.) Besides y "2.0 Besides, Isaiah is very bold^ in
Isaiah is very bold ^ {y.Ai, speaking of the calling of the Gen-
2\0.)ivhenhe ^2^\'Ci\,I am tiles, W/^w he saith, ch. Ixv. 1. «/
found ^^ them who did not <' am sought of them that ask not for
seek me ; I am shewn to *' me^ 1 am found of them that sought
them who did not ask for " me not. I said, Behold me, be-
me. " hold me, to a nation that was-

" not called by my name."

21 But (ar^05, 290.) 21 But concerning the Israelites ^
concerning Israel he saith, he saith, I have spread out my hands
(ch. Ixv. 2.) All day long all the day longy to a disobedient and
I have stretched forth my rebelling people : I have long earnest-
hands ^ to a disobedient ly entreated that unbelieving and
and rebelling people. * rebellious people to return. But to

no purpose.
I
ourselves. Thus, the Jews are said to provoh Gc^l to jea/oust/, by
giving to idols that honour which is due to him alone. In the texts
quoted by the apostle, God foretells that the Jews in their turn
should be moved to jealousy^ by his taking from them the honours and
privileges in which they gloried, and by his giving them to the Gen-
tiles whom they greatly despised. Accordingly \he Jews were ex-
ceedingly enraged, when the apostles preached the gospel to the
Gentiles.

3. By a foolish nation I wlil enrage you. That the idolatrous Gen-
tiles are meant in this prophecy, is plain from Jcr. x. 8. w^iere idola-
ters are called a foolish people.

Ver. iO. — 1. Besides Isaiah is very hold. He was not afraid of
the reseiitment of the Jews, who he knew, would be exceedingly pro-
voked at what he was going to prophecy.

2. lam found by them who did not seek me. They who did not seek
God, (Is'e. are the Gentiles, who being wdioUy occupied with the wor-
ship of idols, never once thought of enquiring after, or worshipping;
the true God. Nevertheless, to the Gentiles while in this state, God
by the preaching of the gospel, made himself known, and offered
himself as the object of their worship.

Ver. 21-. — 1. But concerning Israel he saith, all day long I Jtave
stretched forth my hands. This is an allusion to the action of an orator
who, in speaking to the multitude, stretches out his arms, to express
his earnestness and affection. — By observing that these words were
spoken of Israel, the apostle insinuates that the others were spoken of
the Gentiles.

2. A rebelling people. AinMyc^ra. In the Hebrew text it Is, Who
walk in a way thai is not good, after their own thoughts. But this is
the same with a rebellious people. In Jude vcr. 11. the word^
etvTiXoyui, is applied to the rebellion of Korah. See note 4. on that
Terse. CHAP»

S40 ROMANS. View.— Chap. XT.

CHAP. XL

Vieiu and Illustration of the Dlsccveries contained in this Chapter.

OUR Lord having declared to the chief priests and elders
of the Jews, that the kingdom of God was to be taken
from the Jews, and given to the Gentiles, Matt. xxi. 43,
Also having foretold to the same persons the burning of Jeru-
salem, Matt. xxii. 7. and to his disciples the demolition of the
temple, and the dispersion of the nation, on account of their
unbelief, Luke xxi. S^. we cannot tliink the Christian preach-
ers would conceal these things from their unbelieving brethren.
Stephen seems to have spoken of them, Acts v. 13. and St Paul
often. For the objection which he puts in the mouth of a Jew,
Rom. iii. 3. Will not their unbelief destroy the faithfulness of God,
is founded on his having affirmed that the nation was to be cast
oiT, and driven out of Canaan. Farther, the same apostle, in
chap. ix. of this epistle, hath shewn, that without injustice, God
inight take away from the Jews privileges which he had con-
ferred on them gratuitously •, and even punish them, by ex-
pelling them from Canaan for their disobedience. Wherefore
that the foreknowledge of the evils which were coming on their
brethren might not affect the Jewish Christians too much, the
apostle in this chapter, comforted them, by assuring them that
the rejection of the nation was not to be total ; because at no
period hath the disobedience of the Jews been total, ver. 1 —
10. — ^Neither is it to be finals but for a limited time only, to
make way for the entering of the Gentiles into the church, by
v/hose reception tlie Jews at last will be provoked to emulate
them, and will receive the gospel, ver. 11 — 16. — On this occa-
sion, the apostle exhorted the Gentiles, now become the visible
church of God, not to speak with contempt of the Jev/s who
were rejected, because if they themselves became disobedient to
God, they should in like manner be cast off, ver. 17 — 2\. —
Then, for the consolation of the Jevv'ish converts, he assured
them, that after the fulness of the Gentiles is come into the
church, the whole nation will be converted to the Christian
faith, as was predicted by L=aiah, ver. 25 — 27.

The great events in the divine dispensations displayed in this
chapter ; namely, the rejection and dispersion of the Jewish
nation, the abrogation of the law of Moses, the general con-
version of the Gentile '5, and the future conversion and restora-
tion of the Jews, St Paul was anxious to place in a proper
light •, because the Jews, believing that no person could be
saved out of tlieir church, interpreted the prophecies concerning
the calling of the Gentiles, of their conversion to Judaism.
What impression his declarations concerning these events made
©n the unbelieving: Jews of his own time, is not known. This on-

ly

Chap. XI.—View. ROMANS. SfS

ly is certain, that in a few years after the epistle to the Romans
was written, the apostle's prediction concerning the rejection of
the Jews, and the destruction of their rehgious and political
constitution, received a signal accomplishment. Jerusalem was
destroyed by the Romans, the temple was thrown down to the
foundation, and such of the jews as survived the war, were sold
into foreign countries for slaves. The Levitical worship, by
this means, being rendered impracticable, and the union of the
Jews as a nation being dissolved, God declared, in a visible man-
ner, that he had cast off the Jews from being his people, and
that he had put an end to the law of Moses, and to the Jewisli
peculiarity. Wherefore, after the pride of the Jews was thus
humbled, and their power to persecute the Christians was broken,
any opposition which, in their dispersed state, they could make
to the gospd, was of little avail ; and any attempts of the ju-
daizlng teachers to corrupt its doctrines on the old pretence
of the universal and perpetual obligation the law of Moses, must
have appeared ridiculous. And this is Vv'hat the apostie meant,
when he told the Romans, chap. xvi. 20. That the God of jjeace
ivotdil bruise Stitan under their feet short! f — Farther, in regard the
apostle's predictions concerning the rejection of the Jews, have
long ago been accomplished, we have good reason to believe,
that the other events foretold by him, will be accomplished
likewise in their season ; namely, the general coming of the
Gentiles into the Christian church, and the conversion of the
Jews in a body to the Christian faith, and their restoration to
the privileges of the people of God. Accordingly, from the
beginning, there hath prevailed in the church a constant opi-
nion, that the Jews are to be converted towards the end of
the world, after the fulness of the Gentiles is come in. See
ver. 15. note 1.

His discourse on these important subjects, the apostle con-
cluded with remarking, that Jews and Gentiles in their turn,
having been disobedient to God, he hath locked them all up as
condemned criminals, that he might in one and the same
manner, have mercy on all, by making them his people, and
bestowing on them, from mere favour, the blessings promised in
the covenant with Abraham, ver. 30 — 32, And being deeply
affected with the survey which he had taken of God's dealing's
with mankind, he cried out as ravished with the grandeur of
the view, O the riches both of the luisdom a?id of the knoivledge of
God I How unseardmble are his judgments^ and his ivays 'past fimU
tng out! ver. 33, 34, 35. — Then ascribed to God the glory of
having created the universe, and of preserving and governina: it»
so as to make all things issue in the accomplishment of those
benevolent purposes, which his wisdom had planned from the
J5e^inning, for making his creatures happy, ver. 36.

%H ROMANS. View.— Chap. XL

In this sublime manner, hath the apostle finished his discourse
concerning the dispensations of religion which have taken place
in the different ages of the world. And from hislficcount it
appears, that these dispensations were adapted to the then cir-
cumstances of mankind ; that they are parts of a grand design,
formed by God, for delivering the human race from the evil
consequences of sin, and for exalting them to the highest per-
fection of which their nature is capable : and that both in its pro-
gress, and its accomplishment, the scheme of man's salvation,
contributes to the establishment of God's moral government,
and to the displaying of his perfections in all their lustre to the
whole intelligent creation. This grand scheme, therefore, being
highly worthy of God its author, the Epistle to the Romans, in
which it is so beautifully displayed in its several parts, is cer-
tainly one of the most useful books of scripture, and merits to
be read with attention, not by Christians only, but by unbe-
lievers, if they wish to know the real doctrines of revelation, and
what the inspired writers themselves have advanced, for shewing
the propriety of the plan of our redemption, and for confuting
the objections which have been raised, either against revelation
in general, or any part thereof in particular.

Commentary. New Translation.

CHAP. XL 1 / ask timi, do you CHAP. XL L Jejv.

from these prophecies infer, that (A«y*> bc, 55.) I ask thciUy

God haih cast ojf his people for ever ? Hath God cast off his

By no means. For even I am one of people ? jiPOSTLE. By

the ancient people cf Gody a descendant no means. For even /am

of Abraham^ and sprung cf the tribe an Israelite, of the seed

of Benjamin : yet I am not cast off. of Abraham, of the tribe

1 am still one of God's people, by of Benjamin,
believing in Christ.

2 God hath at no time cast cff the 2 God hath not cast off

whole of the Jewish nation ivhom he his people ivhom he fore-

formerltj chose. In the greatest na- knew. * Know ye not

Ver. 2. God hath tiot cast off his people whom he forehneiv. 'Ov
TTfoiyvu. The foreknow/edge of which the apostle speaks in this pas-
sage, cannot be God's foreknowledge of his people to be heirs of e-
ternal life j for in that case, the supposition of his casting them off
could not possibly be made. But it is God's foreknowledge of the
Jews to be his visible church and people on earth. The word know
hath this sense, Amos iii. 2. 7ou only haiw I known, that is, acknow-
ledged or chosen before all the families of the earth. In Whitby's
opinion, God's people whom he foreknew, were swch of the Jews as
believed in Christ, called, ver. "7. the election. But as his people, ver.
1. signifies the whole "Jewish rjatwn, the phrase in ver. 7. must be
taken in the eame genera J sense. »
;• • Ver.

Chap. XI. ROMANS. 54.5

what the scripture salth tional defections, there were always

(iv) to Elijah^ ivhcn he some who continued faithful to

complaweth (see Rom. God. Know ye not ivliat the scripture

viii. 27. note) to God a- saith was spoken to Elijah, nvhen he

gainst Israel, saying, complained to God against the Israelites^

as having all followed idols, sayings

3 Lord, they have kill- 3 Lord, ** The children of Israel
ed thy prophets, and /wu^ "have forsaken thy covenant,
^^^f'^ down thine altars, "thrown down thine altars, and,
* and I am left alone, * " slain thy prophets with the sword ;
and they seek my life. « and I, even I G?ihj^ am lefty and

" they seek my life to take it away.''
1 Kings xix. 18.

4 But what saith the 4 Elijah imagined that the whole
answer of God to him ? nation had been guilty of idolatry,
I have reserved to myself But ivhat saith the answer of God to
seven thousand men ^ him ? I have left me seven thousand

Ver. 3. — 1. And liave digged' dovon thine altars. By the law, the
altars of God were to be made of earth, Exod. xx. 24. And the
Israelites were to have one altar for offering sacrifice to their only-
Lord and King. Wherefore, when the tribes whose inheritance was
on the east side of Jordan, raised an altar for themsclve?;, it was con-
sidered as rebellion against God, Josh, xxii, 18, 19. The one altar
appointed for the whole congregation, was always raised where the
tabernacle was pitched. But as at first, no certain place was ap-
pointed for the tabernacle, we find altars in different parts of the
country, 1 Sam. vii. 17. xi. 15. xvi. 2, 3. After the revolt of the
ten tribes, their princes did not think it proper that they should any-
longer go up to Jerusalem to offer sacrifice ; they therefore raised
altars in their own country, for the offering of sacrifices to God.
Elijah also built an altar on Carmel, for the purpose of shewing
whether the Lord or Baal was God. 1 Kings xvii, 30. 32. It was of
tjbese altars Elijah spake, when he complained that the idolaters had
thrown them down, 1 Kings xix, 14. In translating that passRc-e
the LXX have used the word kccB-uXxv^ the]) have taken awau. But
the word Kccna-Ka-^eiv, used by the apostle, is more literal, and agrees
better to the circumstances of the case : They have digged doivn thine
altars. This is one of many passages which shew that St Paul, In.
his translations of the scriptures, did not copy the LXX implicitly,
but made his translations from the Hebrew original. And being- a
great adept in the language, his translation when different from that
of the LXX is always more just.

2. And I am left alone. In the history we are told that Obadiah
^ hid one hundred prophets of the true God in a cave, and fed them,
1 Kings xviii. 4. But bsrore Elfjah sp^ike this, Ahab perhaps had
discovered, and killed them. ( >r Elijah may have been ignorant of
■what Obadiah had done. Or lastly, his words on this occasion are
not to be taken strictly, but may mean, I am left almost aloj\e.

Vol. r. X X Vcr.

S46 ROMANS. Chap. XL

in Ist'oi'l, all the knees which have not who have not bowed the

botusd tmio Baa/, 1 Kings xix. IS. knee to the image of

Baal. ^

5 So then, even at this present tinier 5 So then, even at this
there is a remnant, who, by believing present time, there is a
on Jesus, continue to be the people remnant according to an
of God still, according to an election election by grace. ^

lij favour.

6 And if this election to be the 6 And if by grace, IT
church of God is by favour, it cannot IS no more of woiks,
have ha'ppened en account of I'jorks "^^r- (j7r«) otherwise grace is
formed, otherwise favour is no more no more grace : But if of

Ver. 4.— 1. I have reserved to myse/f seven thousand men, Whst
God said to Elijah on this occasion, encourages us to believe, that
there are at all times in the world, more good men than v\e are aware
of. The members of the invisible church are unknov\n*to us j but
they are all known to God.

2» Who have not bowed the knee to Beat. T*) ^a.x'h. Erasmus thinks
the gender of the article directs us to supply, tjj iikom m Boc«A, io the
image of Baal ^ in which he Is followed by our translators. But Estius
thinks the word to be supplied, is fr,My which in the LXX denotes a
statue: and that one ren;arkable statue was meant, namely, that in
the temple of Baal, ^vhich Jehu afterwards took out and burnt,
2 Kings X. 26, 27. The LXX however, in the passage quoted by
the apostle, have r« BaaiA. — Baal^ the god of the Syrians and Sido-
Tvians, for whose worship Ahab and Jezebel were so zealous, was
the sun, to whom likewise they gave the name of Hercules ; a word
of Hebrew extraction, signifying one ivho sees aJid illuminates every
thing. Baal, however, w as the name of many heathen idols. Hence
it is used in the plural, Baalim.

Ver. 5. At this present time there is a remnant, according to an elec-
tion by grace. Or, as Beza translates the clause, a gratuitous election.
\r\ ver. 28. persons said to be elected, are called enemies. 1 his I
think shews that the election here spcken of, is only to outward pri-
vileges, particularly the great privilege of being the visible church
and people of God. — The remnant according to an election by grace ^
are the Jews xvho believed the gospel, and who in the first age were
many thousands. — This remnant is said to have been elected according
io grace, because they were made the church and people of God
along with the believing Gentiles, through mere grace or favour.
Of this kind o^ election Peter speaks, 2 Ep. i. 10. Brethren, endea-
vour to make your calling and election sure ; for if ye do these things, ye
shall never fail. For how can the election of individuals to eternal
life, be made more sure than it is by the divine decree ? But elec-
tion to the privileges of God's visible church, may be made more
sure, by a right improvement of these privileges. Tor if God spared
not the natural branches, perhaps neither vuill he spare thee, Rom. xi.
21.

I Ver.

Chap. XI. ROMANS. . S4Y

worksy it is no more favour: but if it be on account of

grace, otherwise work is luorks meriting it, there is no more

no more work. favour in it, ether wise luork is no

more work : it merits nothing.

7 "What then .•* The 7 JVhai then is the sum of my
thing Israel earnestly seek- discourse ? Why this : The honour
eth, that he hath not oh- of continuing to he the people of Gody
tainedy ^ but tlie election luhich the Jewish nation earnestly
^ hath obtained it, and seekethy that it hath not obtained, hav-
the rest are blinded. ^ ing rej^/cted Jesus : but the elected

remnant hath obtained that honour^
and the rest are blinded.

8 As it is written, ' 8 Blindness hath ever been the
(Isa. xxix. 10.) God hath disease of the Jews, as appears from
given them a spirit of what is written : " The Lord hath
deep sleep ,- * eyes not see- " poured out upon you the spirit of

Ver. 7 — 1. The thing Israel earnestly seeheUi, that he hath not ob-
taincd. Because the apostle had represented the Jews as puvsaing
the laiv of righteousness, Rom. ix. 31, mnaiy are of opinion, that what
Israel is here said to have sought earnestly, was a righteousness of
works. But as in the next clause, the apostle says, the election have
obtamed it, that cannot be the thing Israel earnestly sought j for no
person ever obtained a meritorious righteousness of works. As little
was it the ligliteousness of f^iith which Israel sought. For in the
apostle's days, the generality of the Jews did not pursue that rigate-
ousness. It is evident, therefore, that the thing which /rr^tV sought
in vain, but which the election obtained, was the honour of being the
church and people of God, after that honour was taken from tlieni
for their unbelief.

2. But the election hath obtained it. The election, is thceiccLed rem-
nant, as the circumcision h the circumcised people. ¥a.\ iher, Irrae/
and the election being opposed to one another in this versf, the elec-
tion must be the whole body oi the believing Jevv^, just as Israel h the
whole body of those who did not believe. See Ver. 5. note. What
the election obtained, see in the preceding note.

3. And the rest are blinded. Uttcj^uB^as-ccv. See Ess. iv. 4. The
Greek word ^<w^oa», may be translated, are hardened ; for it signifies
to make the skin thick and hard, as the skin of the hand is made
hard by labour. Metaphorically, it denotes hardness of heart, and
sometimes blindness of understanding. These however are distin'
guished, John xii. 40. T£Ty(pA«>cs», He hath blinded their eyes, and, -
7n7!-'jj£^UKi)i^ hath hardened their heart. The apostle s i.acciaiip-r i^, that
the unbelieving Jews, through the influence of their ovvn evil dispo-
sitions, were so blinded, that they did not discern the force of the
evidence, by which God confirmed the mission of h-s Son, and so
were excluded from his covenant and church.

Ver. 8.— -1. As it is written. Here the apostle joins two passa?;?s
from Isaiah together, namely, xxix. 10. and vi. 9.

2 2, F9r

3i«

ROMANS.

« deep sleep." — « Hear ye indeed,
** but understand not ; see ye in-
" deed, but perceive not ;'' which
stupidity and blindness hath con-
tinued with the Jews to this present
day,

9 And to shew the causes and
consequences of that spiritual blind-
ness, David saith of Messiah's ene-
mies, " Let their table become a snare
'* to them ; and that which should
*' have been for their welfare, let it
<* become a trap," Psal. Ixix. 22.
and a stumhling-blochy and a punish^
ment to them.

10 ** het their eues be darhned,
** that they see noty and make their
** loins continually to shake :" la
consequence of their sensuality, their
understanding shall be darkened,

Chap. XI.

ing^ and ears not hearing.^
(Ess. iv. 4-. Isa. vi. 9.)
unto this present day. ^

9 And David saith,
Let their table be for a
snare and a trap, * (Psal.
Ixix. 22.) and a stumb-
ling block, and a recom-
pence to them.

]0 Let their eyes be
darkened (/W/j SAjTTf.'v, 4.)
so as not to see^ and bow
down their back conti-
nually. ' (Psal. Ixix. 23.)

9. Of deep sleep. Kuravvls&f^ . This is an allusion to the stupifying
p3t:cns, given to persons who were to suffer torture or death, to rcn^
der them insensible. -Of this kind was the drink which they offered
to our Lord on the cross, Mark xv. 23, and which anciently was
called, o.'vo? xatrcevylsAi^, stupifying wine, Ps. Ix. 3. Ixx. Accordingly,
the apostle adds, eyes not to see^ though they be open, and ears not
to hear^ though the person be awake. God's ancient Israel, given
up to deep sleep, to blind eyes and deaf ears, and \vi|.h the back
bowed down coniinua]l>, is an example \vhich ought to terrify all
v^ho fnjuy tlie gospel, lest by abusing it they bring themselves into
the like miserable condition.

3. Unto this present dmj. These words are added by the apostle,
to shew that tbe .Tews always had the same evil dispositions. But
Bez3, by making what goes before in this verse, a parenthesis, joins
these words to the end of verse 7. thus j The rest are blinded unto
i/dr dcy. But in my opinion, this construction is improper.

Ver. 9. Let their talle be for a snare ^ and a trsp. As the He-
brews used the Imperative mode for the Fuiure, this passrige mjiy be
translated. Their table shall be for a snare, &c. and so may be con-
sidered as a prophecy — The metaphors of a snare, and a trap, are
taken F.-om birds and beasts, who are allured into snares and traps,
to their destruction, by meat laid in their way. Snares are contriv-
ed to catch the piey by some part of its body. Traps inclose its
\vhole body. Stumbling- hlocis occasion falls, which wound sometimes
to dea.h.

• Ver. 10. Let thiir ajcs be darkened, jo as not to see, and how down
their hecks continuollij ; that is, their eyes shall be darkened, &c.

tjcc r.ss.

;v. D. The darkening cf the eyes, and tbe bculng down of

Chap. XL ROMANS. 34^

and as a punishment they shall be

made slaves.
11 JliV, I ash thefiy 11 By applying these prophecies

Have they stumbled so as to the Jews, you represent them as
to fall ^ FOR EVER P A- in a state of utter rejection. / ask^
EOS TIE. By no means, therefore ^ have they stumbled^ so as to
But through their fall fall for ever ? By no meansy but
salvation * JS GIVEN to through their fall ^ salvation is given to

the back, denote the greatest affliction . For grief is said to make the
eyes din, Lament, v. 17. And the most miserable slavery is reprc-
seiited by vvalkmg n'ith the back bowed down, as under a yoke or a
heavy burden j and deliverance from slavery is represented by mak-
ing one walk upright, Ps. cxlvi. 8. The Lord raiseth them that are
l.K)wed down. See also Levit. xxvi. 13. 1 his passage therefore is
a prediction, that when the Christ should appear, the Jev/s would be
so besotted with luxury and sensuality, as not to be able to discern
in him the characters of the Christ, and that through ignorance they
would put him to death 5 and that God would punish them for these
crimes by making them slaves, and desolating their laud. iSy quot-
ing this prophecy, the apostle shewed the .lews, that their rejection
and punishment for crucifying the Christ, was long ago foretold in
their own scriptures. For this Ixixth Psalm, from w^hich the above
quotations are taken, relates wholly to Christ, as shall be shewed,
"Rom. XV. 3. note 2,

Ver. 11. — 1, / ask then, Hove they stumbled, tvx -Tna-aa-t, so as (0
fall ? Here an unbciieving'.lew i^ hitrodu^ed, objecting to the apos-
tle's doctrine concerning the rejection and dispersion of t'ne nation,
by askingwhether they had stumbled so as to fall, or be destroyed.
For the Greek word 3-ec-<yir;, like the English vioxAfail, is used to
denote a ruinous fall, a fail from u'hich one does not rise again, a fall
ending in death. Hence in all language?, death is expressed by fail-
ing : He fell in battle.

2. By no means ; but through their fall sa hat ion is given to the Gen^
iilcs. Here salvation signifies the knowledge and mecUis cf salvation,
in which sense, saved 2ihQ is used, ver. 26, and chap. xiii. 11. note
2. — Ihe rejection of the Jcxvs, the destruction of their church, the
abrogation of their law, and the driving of them out of Canaan, all
comprehended in the expression, their fall, were absolutely necessary
to the Gentiles obtaining the knowledge and means of Sitlvation.
For first, the worship of God in the Jewish church being confined to
.Terusalem, it was impossible for the whole Genlile world to find the
knowledge and means cf salvation in the Jewish church : and yet
while that church subsisted, no other church could be introduced.
Wherefore, that all the Gentiles might have the knowledge and
means of salvation given them, it was necessary that the Jewish
4phurch should be removed, and the law of Moses abolished, that the
Christian church might be erected, in which the spiritual worship of
God can be performed by all the Gentiles, in all places and at all
times acceptably. — Secondly, the unbelief and rejection of the Jeu's,

%vith

350 ROMANS. Chap. XL

the Giniiksy to exciie ilie Jeivs to emu- the Gentiles, to excite

lat'iou^ that by believmg they may them to emulation. ^
obtain the same privilege.

Yl NoiUy if the destruction of the 12 Now, if (to -xa^wk-

Jewish churchy be the enriching both tu^a) the fall of them BE

cf the Jews and G entiles y by making the riches of the world,

room for the gospel church ; and if and (t« >)T]ji«tf) the di-

the stripping of the Je%us of their pri- minishing of them the

vilegesy be the occasion of conferring riches of the Gentiles,

these privileges on the QentileSy how how much more their

tnuch more will their filing the church (vd zr?.^6tuci) fulness ? *
be followed with great advantages
to the Gentiles ?

v.ith their expulsion from CanaaOj contributed greatly to the intro-
duction cf the Gentiles into the Christian church, where the know-
ledge and means of salvation were given to them, as shall be shewn,,
ver. 15. note 1.

3. I'o excite iJiem to emulation, Tlie word ^st§ci^?}Aa&>, is used
sorrjetimes in a good, soraetimes in a bad sense. Here it signifies to
excite one to emulate another, on account of some advantage ^\hich
he enjoys. The admission of the Gentiles into the church erected
by Chiisi, was a very proper means of (xciting ihe Jews to emula-
tion 'y because when they saw the GenLiles endued with the gifts of
the Spirit, and wiih miraculous powers, and observed the holiness of
their lives, and the favour which God shewed them •, in short, when
they fov.nd all the blessings and privileges of the people of God be-
stowed on the Gentiles, they would naturally conclude, that the
Christian was now the only church of God, and be excited to imitate
ihe Gemiles, by entering into it, that ihcy might share with them in
these privileges, ver. 14. as it is probcible a number of them actually
did, especially after "the deitruction of Jeru5;alem. — Ennilaiion is a
desire to equal others in the advantages which they possess, and is
gratified by advancing ourselves in an honourable manner, to an
equality with them. Whereas, Envij is a grief accompanied with,
hatred, occasioned by the good things which another possess'es, and
whicVi we thiiik he does not deserve so well as we do j and is gra-
tified by degrading others.

Ver. 12. llovj much more their fulness. UM^tufAcc^ juhiesSy being
opposed to iiTTmot, dinnnution in the foregoing clause, which signifies
the lessening of the Jews by stripping them of their privileges, it
must mean the raising them sgain to their £oinier greatness, by re-
storing thtm to their ancient privileges. But as this could not be
flone, till they entered into the Christian church, it is iilly called,
n>.r^^aiA.ci avrm, their fulness^ because it rendered both themselves
and the Christian church complete •, for 'xM^u^tt, fidnessy properly
i, that which being added to another thing, makes it complete. —
Thus Motlh. ix. 16. the patch with which a torn garrfient is
mended, or made coipplete, is called %M?uu,<x., fulness. And in

this

Chap. XI. ROMANS. 351

13 (r«£e) iVff'M; I ?peak 13 AW;, tlie rejection of the

to you Gentiles •, {fczvj Jews, and the happiiR-ss of the Gen-

238.) and in as much as tiles in their restoration, / make

I am the apostle of the known to tjou Gentiles ; and in as

Gentiles, / do honour to much as I am the apostle of the Gen-

tny ministrij^ tiles, by proving these great secrets

from the Jewish scriptures, / do
honour to my ministry ,•

l^ If by any means I \^ If by any lueans I may excite

may excits to emulaiioHy * to emulation, those of my tkition, and

(Gr. my flesh) fwy ««/;£?«, may save, (ver. 11. note 2.) some (f

and may save some of them, by persuading them to enter

them. into the church.

15 Because, if tke cast- 15 This I desire also for the sake

ing away ' of them be of the Gentiles : Because^ f the cast-

tliis sense the cKurch Is called, Ephss. \. 23. To -TrXri^o^ix., 1 he ful-
ness of him ivho filet h all with all ; because without the church,
which is his body, Christ would not be complete.— That TrXYioaf^a,
ftiiness, in this verse, signifies the general conversion of the Jews.
cannot be doubted, since the geueiul conversion of the (^entiles i^
expressed by the same word, ver. 25. Vi:til the fulness of the Gen-
tiles be come in. See Col. ii. 9, note I. — The apostle's meaning is,
that the general conversion of the Jews will afford to the Gentiles,
the coinpletest evidence of the truth of the gospel, by shewing
them that it is the finishing cf a grand scheme, which Cod had
been carrying on for the 'salvation of mankind, by means of his dis-
pensation towards the Jews.

Ver. 14. I may excite to emulation (See ver. 11. note 3.) nij nation.
, Here by a most popular and affectionate turn, the apostle represents
birnself as zealous in converiing the Gcnliies, troni his great love to
the Jews.

Ver. 15.— 1. Because if jj a:rft€o>.;5, the casting away of them he
Kttra^.Xxyriy the reconciling of the world. As in the foliowii.g verse^
the apostle speaks of God's church as a tree, he may peihaMS allude
here to the practice of gardeners, who cut off from vines and oliv^r
trees, such branches as are barren or withered, and cast them awav.
According to this jiotion of caning away^ the reconciling of the 'world
or Gentiles, is the same with their ingrt^fting, mentioned ver. 17. — -
In this passage, the unbelief and rejection of tlie Jews, is justly re-
presented as the means of the reception of the Gentiles. For al-
though the unbelief of the Jews may seem to have been an obstacle
to the conversion of the Gentiks, if hath greatly contributed to that
event. Besides the reason mentioned, ver. 11. note 2. it is to be
considered, that the rejection of the Jews was the punishment of
their unbelief, and that both events Vv'ere foretold by Moses and by-
Christ. Wherefore these events, as the fulSlment of prophecy^havc
strengthened the evidences of the gospel, and thereby contributed to
the conversion of the Gentiles. Thi?^ however, i? no5. alb There

2r$

55^ ROMANS. Chap. XI.

ir?g away of the JewSy be ike occasion the reconciling of the

of reconciling the QentileSy 'what must world, what 'will the re^

the resumption of them bey but life from sumption OF them BE,

the dead? It will occasion a revival but life from the dead ? *
of religion, after a great decay.

16 Their conversion will be pleas- 16 For, if the first-

ing to God : For if the first Jewish fruit (1 Cor. xv. 20. note

are many ether predictions in the writings of Moses and the pro-
phets, whicli (jemonstrate the divine original of the gospel, but which
derive their strength from their being in the possession of the Jews.
Thl<i people had the oracles of God committed to them from the
beginning j and these oracles have continued in their hands ever
since. They have preserved them with the greatest care j and in
their dispersion, they carry them with them wherever they go. — -
"Wherefore, in all countries, the Jews are living witnesses to the an-
tiquity and genuineness of the whole of the prophecies, by which the
gospel is conRrmed. And their testimony, which is always and e-
very where at hand, cannot be called in question : Because, having
shewn themselves from the beginning, bitter enemies of Christ ana
of his gospel, no suspicion can be entertained, that tliey have either
forged these prophecies, or alteied them to favour us. As little can
it be suspected, that we have forged or altered these prophecies. — *
For however much any of us may have been disposed to alter the
copies of the Jewish scriptures in our own possession, it would have
served no purpose, while our enemies the Jews maintained the in-
tegrity of their copies. The truth is, the testimony of the Jews, to
the antiquity and genuineness of the prophecies which have been ful-
filled in Christ, is of such strength in the proof of the divine original
of the gospel, that from what the apostle hath written in this chap-
ter, we understand that for the very purpose of bearing testimony in
every age and country, to the antiquity and genuineness of their
own scriptures, and of strengthening the evidence of the gospel,
God hath dccie.°d that this people, contrary to the fate of all other
tonquered and dispersed nations, shall subsist distinct from the rest
of mankind, and continue in unbelief, till the fulness of the Gentiles
be come in j after which, when their testimony is no longer needed,
they themselves Will embrace the gospel. Wherefore, in surveying
this with the other wonders of the divine dispensations, well might
the apostle cry cut as he has done, ver. 33. 0 the depth of the riches
both of the wisdom and of the knowledge of God ! How unsearchable
ere his Judgments, and his ways past finding out I See ver. 18. note.

2. But life from the dead. Accor<{ing to Taylor, there is in the
Tvcrd dead^ an insinuation that a great decay in the Christian church
is to happen, before the conversion of the Jews, and that decay will
be repaired by their conversion. Others think the expression, life
from the dead\, means only that the conversion of the Jews will ccca-
sson the greatest joy to the Gentiles j joy like that which one would
feel, on receiving a beloved friend raised from the dead.

Ver,

Chap. XI. ROMANS. 353

1.) BE holy, * the lump * believers have been accepted of God,
IS also HOLY : and if the the ivhole natioti imll be so when they
root BE holy, so are the believe : And if Abraham, the root
branches. ^ of that people ivas accepted through

his faith, the branches^ his children,

will bi so through their faith.

17 Nowy if some of 17 Now if many of Abrahairh

the branches were broken children were cast out of the covenant

ofF, and thou who art a for their unbelief, and thou who art

wild olive, ^ art ingrafted a Gentile, art, on thy believing the

Ver. 16. — 1. If the fir St fruit he holy. This is an allusion to the
, ivaved sheaf, which was said to be //o/y, because it was accepted of
God, in token of his giving the appointed weeks of the harvest.

2. The lump is also holy. The lump^ (pv^af^ca, is meal tempered
with water, and kneaded for baking. Here it denotes the mass of
which the two wave loaves were baked, mentioned Levit. xxiii. 17,
And as these were offered at the conclusion of the harvest, seven
weeks after the offering of the hrst-fruits, they represented the whole
fruits of the earth newly gathered in, as sanctified through that of-
fering for the people's use durmg the following year. — By this si-
militude, the apostle teaches, thai as the first converts from among
the Jews, were most acceptable to God, and became members of his
newly-erected visible church, so, when the whole mass or body of
the nation is converted, they in like manner will be most acceptable
to God, and will become members of his visible church. Other holi-
ness is not competent to a whole nation.

3. And zf the root be holy, so are the branches. This Is an allusion
to Jer. xi. 16. where the Jewish nation, made the people or visible
church of God by virtue of the covenant at Sinai, are represented
under the figure of a green olive-tre^, of which Abraham is the root,
and his descendants by Isaac the hrafiches. Hince the thrusting of
the Jews out of the covenant of God, is represented by the breahing
off of the branches ; and the admission of the Gentiles into that co-
venant, so as to make them God's visible chinch, is set forth under
the idea of their being ingrafted into the stock of the green olive-tree ; ,
and the advantages which they enjoyed in the church of God, are
expressed by their partaking of the root and fatness of the olive-trte.
From all which it is plain, that the lioliness of the root and of the
branches of the green olive-tree, here mentioned, is that external
holiness which Abraham and his posterity derived from their being
separated from the rest of mankind, and made the visible church of
God. bee Ess. iv. 48.

Ver. 17. — 1. Were broken off, and thou who art a wild nllve art
ingrafted; that is, as Beza observes. Thou who art a branch of a vjild
olive-tree ; for branches only are ingrafted. The Gentiles are called
a wild olive, because God had not cultivated them as he did the
Jew^s, who, on that account, are called, v«r. 24. the good, ox garden
olive.

VoE. L Y y 3. Ari

S54. ROMANS. Chap. XL

gospel, Ingrafted instead of them i and (jv, \*1 \.) instead cf xhem^

though unlit for such a favour, art and art become a joint par-

become a joint partaker with the be- taker of the root and fat-

iieving jews of all the privileges of ness * of the olive ;
God's covenant and church ;

IS Do not speak cotitemptuously of 18 Boast not against

//id' broken ofr branches^ as thinking the branches : *ycr if thou

thyself more excellent and more in boastest against THEMy

favour with God than they. For if thou * bearest not the

thou dost know that thou bearest not root, * but the root thee.
the root, but the root thee.

2. Art become a joint partaher of the root and fatness of the olive.
The juice of the cukivaJcd oiive, is called fatness^ because from its
fruit, which is formed by that juice, oil is expressed. See what is
meant hy the olive, ver. 16. note 3.

Ver. 18. — 1. Boast not against the branches. Becai se the
converted Gentiles began very early to despise and hate the unbe-
lieving Jews on account of their opposition to the gospel, and because
the apostle foresaw, that m after-timcs the Jev.s -svould be treated
with great cruelty and contempt, by Chiistians of all denominations,
he wrote tliis passage, in which, by mentioning the great obligations
v/hioh the Gentiles owe to the Jews, he shews it to be injustice, in-
gratitude, and iaipiety, to despi-^e and hate this people ; and much
more so, to plunder, persecute, and kill them. They were the ori-
ginal church and people of God. They preserved the knowledge of
God when all the world was sunk in idolatry. To them we owe
the scriptures of the New Testament, as well as of the Old •, for the
holy atid honourable fellowship of the prophets and apostles were
jews- Of them as concerning the flesh, Christ the Saviour of the
world csnie. All the knowledge of religion which we enjoy is de-
rived from them. And surely something of kindness and gratitude
h due for such great obligations. They disbelieved the gospel in-
deed, and for that sin are broken off. But in their rejected state,
they bear witness to the gospel, ver. 15. note ]. For they preserve
the scriptures of the Old Testament with the utmost fidelity, and
are not cast away for ever, They are still beloved of God for the
sake of their fathers, and are to be grafted in again in some future
period, and to make part of us. On which account they are still
the peculiar objects of God's care, and shall never be made an end
of, while ail the nations that have oppressed them, shall be utterly
destroyed. Should such a people as this be despised ! Ought they
not rather to be highly respected and kindly treated by Christians
of all denominations, even while they continue in unbelief ?

2. Thou bearest not the root. The root, in this pas^age,^ signifies
Abraham, r.s constituted by God's covenant the father or federal
head of all believers, for the purpose of receiving on their behalf the
promises *, consequently the branches signify his children, who profess
to beheve in God. The apostle's meaning Is, that Abraham and his

posterity

Chap. XI.

1 9 Thou wilt say Jio'lv-
ever. The branches were
broken off, ^ that I might
be grafted in.

^0 Apostle. True. ^
By unbelief iheywexQ bro-
ken ofF, and thou by
faith [tTY,Kx<;, 10.) stand-
est. Be not high mind-
ed, but fear.

'2\ For if God spared
not the natural branches,
' verliaps fielther luill he
spare thee. (So the Syriac
translates ^n-c^o)^.)

22 Behold then the
goodness ^ and severity
of God : toTuards them
who fell, severity ; but
towards thee, goodness,
if thou continue in his
goodness, otherwise thou
also shalt be cut ofF.

23 And even they, (s&jy]

ROMANS.

-3,5o

3 9 Thou wilt sat/, however^ The
natural branches were broken off^ that
we Gentiles might be admitted into the
covenant and church of God.

20 True. By unbeliefs they were
brohn off, and thou by faith staudest
in their place. Do not tinnk highly
of thyself as more favoured of God
than they. But he afraid lest through
pride, thou also be broken ofF.

2 1 For if God spared not the natu-
ral members of his covenanfy but cut
them off for their unbelief, perhaps
he will as little spare thee^ if thou be-
havest unsuitably to thy privileges.

22 Admire then^ both the goodness
and severity of God : towards the Jews^
who were cast out of his covenant^ se-
verity ; but towards the GentileSy
whom God hath admitted into his
covenant, goodness ; if thou continuest
in the state wherein //// goodness hath
placed thee, by improving thy ad-
vantages ; otherwise thou also shalt be
cut off.

23 And even the Jevjs^ when they

posterity derived no advantage from any covenant which God made
vvith any of the Gentile nations : But the Gentiles have derived many
benefits from 'the covenants which God made with Abraham and the
je.vs.

Yer. 19. The branches were hrohen off that I might he graft ed in.
The objector no doubt used tiie Greek particle /va here, to denote
the end for which the branches were broken ofF. iiut, as is observed
in the next verse, the Jews were broken off for their infidelity, and
the reception of the Gentiles was only the consequence of their un-
belief 3 a sense which the particle Uu, ofteii hath in scripture.

Yer. 20. 2/7/^?, KatA*;. This Greek word placed by itself, is an
iidverb of approbation.

Yer. 21 If God spared not the natural branches. The Jews are
called the natural branches of the good olive-tree, because they sprang
from Abraham, the root of that tree ; consequently by their descent
from him, they were iiaturally members of God's visible church, and
of the Sinaitic covenant on which it vi-as formed.

Yer. 22. Behold then tlie goodness and se^csr it y of God. X^wrorr.rtf,
goodness, signifies a disposition to bestow benefits. — ATroroncioiv, seve-
nty, literally a cutting off. But cutting of, the eiTect, is put for se-
verity^ the cause.

2 Yer.

556

ROMANS.

abide not in utihel'ief^ shall be brought
again into the church of God : for God
is able and willing to unite thetn again
to his churchy on their believing the
gospel.

24 For if thou wert separated from
thine adolatrous countrijmen^ and con-
trary to thy nature, which was full
of ignorance and wickedness, ivert
made a member of the covenant luith
j4brahamy hoiu much rarher shall tiie
Jews ivho arc the fiatural members cf
that covenant y be restored again to their
own honours and privileges ^ by believ-
ing the gospel, which is the accom-
plishment of the ancient revehiticns
made to themselves ?

25 For^ brethren that ye may not
have an high conceit of yourselves^ on
account of your being made the
people of "God in place of the Jews,
I must sheiu you this jecret, that the
blindness of the Jetus in party luill con-

Chap. XI

ivhen they abide ?iot in un-
belief, sh?dl be grafted
in : for God is able ^ a-
gain to graft them in.

24? For if thou wert
cut off from the olive by
nature ivildy and contrary
to nature were grafted in-
to the good olivcj how
much rather shall those
who are the natural
BRANCHES be grafted in-
to their own olive ? *

25 For bretfiren, that ye
may not he wise in yeur
own conceits, I would not
have you ignorant of this
mysfery, * that blindness
in part hath happened to

Ver. 23. For God is able again to graft thejn in. Here, as in other
passages of scripture, Ess. iv. 30 Aw^to?, able, signifies wiliiTig^ as
%veil as able ; because it was to no purpose to mention God's ability to
graft the Jews in, unless it had been accompanied with willingness.
"Locke says, " This grafting in, seem? to import, that the Jews shall
be a flourishing nation again, professing Christianity in the land of
promise j for that is to be reinstated i^gain in the promise made to
Abraham, Isaac, and Jacob. This St Paul might for good reasons
be withheld from speaking out. But in the prophets, there are very
plain intimations of it."

Ver. .24. How much rather shall those who are the natural branch-
es, be grafted into their own olive .«* This reasoning is very just. The
conversion of ^the Jews, though it hath not yet happened, appears
more probable than did the conversion of the Gentiles, before that
event took place. The truth is, since the Jews are the posterity of
Abraham, since the oracles of GoJ were committed to them, and
since they still continue to believe Moses ond the prophets, in whose
writinc^s the coming, and character, and actions, and death, and re-
surrection of the Christ are foretold, we might justly be surprised,
that they have not been converted long before this time, were it not
for the reasons raentiontd,^ ver. 15. note 1.

Ver. 25. — 1. I would not have you ignorant of this mystery. The
apo':tie calls the rejection of the .lews for a time, and their restora-
tion after the conversion of the Gentiles is completed, a fnystenj ;

because

Chap. XL ROMANS. 357

Israel, till the fulness * of tinue only till the generaliiy of the Gen^
the Gentiles come in. ^ tiles come into the Christian church.

For that illustrious event will render
■^ the evidences of the gospel irresisti-

ble.
26 And so all Israel 26 Jnd so laying aside their pre-
shall be saved j * as it judices, all Israel, by believing the
is written, * The deliverer gospel, shall enjay the means of salva-

because it was a matter of the greatest importance to mankind, and
because it had hitherto been kept a secret, like the doctrine of the
mysteries which was discovered to none but to the initiated. See
Ephes. i. 9. note.

2. That blindness tcco^uo-i^^ (see ver. 9. note 3.^ in part ^ hath hap-
pened to Israel, nil the juiness, (see ver. 12. note,) of the Gentiles come
in ; till the general conversion oi the Gentiles takes place. Before
that event, the coming of the Jews into the church would not be
proper. See ver. 15. note 1. Tue general conversion of the Gen-
tiles here spoken of, hath not yet happened. For, as Whitby ob-
serves, (Append, to Rom. xi.) if the known regions of the world are
divided into thirty parts, the Christian part is only as five, the Ma-
hometan as six, and the Idolatrous as nineteen.

3. Come in. Here the Christian church is represented as a greal:
temple, erected for all nations to worship in. And the coining of
the Gentiles into this temple or church to worship, signifies thelr^
conversion to Chrlstianitv.

Ver. 26.— 1. And so all Israel shall he sa'ued. The future resto-
ration of the Jews to their privilei;es as the peopH; of God, In conse-
quence of their embracing the gospel, is expre ;sed by their being
saxed ; because, by their coming into the Christian church, they
shall have the means of salvation bestowed on them. See ver. 11.
note 2. Besides, this is the only sense in which all Israel shall be
saved. For the eternal salvation of a whole nation, no one can sup-
pose probable.— The conversion of the Jews being spoken of in this
passage as a thing future, the conversions of that people made by the
apostle Peter, mentioned Acts ii. 41. iv. 4. v. 15. though numerous,
were not in St Paul's opinion, the conversion of the Jews foretold by
the prophets.

2. As it is ivritten^ The deliverer shall come out ofZion^ and he shall
turn away ungodliness fro?n Jacob ; namely, the ungodliness of unbe-
lief. The apostle adopted the J^XX translation of this passage, with
the variation of ex for hijciv, because it expresses the sense of the ori-
ginal with sufficient exactness. — The deliverer being the Son of Da-
vid, he is said by the apostle to corae out of Zion, the city of David
and the seat of his kingdom, rather than /or the sake of Zion, the
words used by the LXX. On the other hand, as he came to turn
away the ungodHness of unbelief from the posterity of Jacob, he
might be said, as in the Hebrew original, to come to Zion, and to
them that turn from transgression in Jacob ; for Zion or Jerusalem

358

ROMANS.

tiofiy accoruing as it is foretold, Isa.
lix. 20. " The Redeemer shall corne
*« to Zion, atid to thcni that turn
** from transgression in Jacob."

27 For this is iv.y cove ti ant imth
ihentj nvhen 1 shall take anvrnj their
sins of unbelief. " My spirit that is
«< upon thee, O Messiah^ and my
«< word which I have put in thy
*« mouth, shall not depart out oi
" thy mouth, nor out of the mouth
*« of thy seed, saith the Lord, from
*' henceforth and for ever."

28 Ulth respect to the gospel indeed y
theij are through their unbelief, ene-
mies to God on your account ; your
reception into the churck But
iviih respect to their original election
to be thi^ people of God, tJuij are
still beloved of God, on account of the
pron^jise to their fathers, that he

Chap. XI.

shall come out of Zion, and
shall turn away ungodli-
ness from Jacob.

Tscf,^' g^« }u'.B-r,x.?),) For this
] s m y CO vcnunt w/V// them,
when I shall take away *
their sins. (Isa. lix. 21.)

28 JFith respect to the
gospel indeed^ THEY ARE
enemies, (^/i/^^j) on your
account : but luith respect
to the election, * THtY
ARE beloved (^<*, 113.)
en account of the fathers.

was the chief city of tl.c posterity of Jr.cob. But as this delive-
rance of Jacob from the ungodliness of unbelief was not accom-
plished by Christ at his fir.st corr.ing, it will be acconipiished in
some future period, by the presence of the power of the Lord to heal
ihem.'

Ver. 27. When I shall tche away their sins. In this expression,
there is an allusion to the scape goats carrying away the sin of the
children of Israel into a land not inhabited, Lev. xvi. i-2. — See Isa.
y.wii. 9. where the future conversion of the Jews is foretold under
the idea of tching aivai/ their sin, namely, of unbelief.

Ver. 23. With rcs/ject to ihs election^ they a^'e beloved on account of
the fathers, I'he veiy persons here said to be beloved in respect ot
the election, are in the preceding clause said to be enemies in respect
6i the gospel. Wherefore, this electvjn cnnnot be of individuals to
eternal life ; but it is that national election, whereby the Jews were
made the church and people of God. See chap. ix. 11. note 2. Jin
icspect of that election, the .lews are still beloved of God. For al-
though they be cast off for their unbelief, yet in consequence of the
promises made to their fathers, they are in some future period to be-
come the people of God, by believing the gospel. — Whitby remarkr,
that there is a twofold eleclion of the Jews spoken of in this cha[-
ler •, one whereby they were made the people of God, through their
natural descent from the fathers, and which iMoses has described,
Deut. vii. 6 — 3. The other, whereby such of them as believed on
Christ, were made the people of God under the go'^pel dispensation.
This eleGtion is mentioned, R.oni. xi. 7.

Ver.

Chap. XL ROMANS. 359

would be a God to theni in their ge-
nerations.

29 For the fr^f gifts 29 For God's frcs g'lft^ and his
and the calhng ' of God call'mg Abrahani's posterity by Isaac
(Rom., ix. 7.) ARE with- Jiis people, are unalterable on the part
out repentance. (See i's. of God, who, if they repent, will
ex. 4-.) receive thern again.

30 (r*:^, 91.) Besides, 30 Besides y as ye Gentiles als:) in
as ye also in tunes past time past have disobeyed God by your
liave disobeyed ' God, yet idolatry, yet now have obtained the
no'W have obtained mer- mercy of being admitted into God's
cy ^ through their diso- covenant and church, through the dis-
bedience. ^ obedience of the Jeius to the gospel :

31 Even so these al- 31 Even so the Jews also have
so have now disobeyed now disobeyed the gospel on your be-
* through your mer- ing admitted into God's covenafity yet so
cy, (/v«, 1S^7.) so as as by your receiving that great favour y
THROUGH YOUR MER- the gospel being continued in the

Ver. 29. For the free gfts and the cniliug of God are ivithout re-
pentance. The blessings which Gpd ircely bestowed. on Abraham
and his seed, and his callings or making them bis people, God will
never repent of j but will restore to his natural seed the honour of
being his people, after the Redeemer hath turned away their ungod-
liness of unbelief, Ezek. xvi. GO, 61, 62.

r*- Ver. 30. — 1. Besides, as ye ^ also in times past have disobeyed God.
The disobedience of the Gentiles consisted in their losing the know-
ledge and worship of the tiue God, and in their worshipping idols,
notwithstanding the true God made himself known lo them in every
aire, by his works of creation and providence, Rom, i. 20.

2. let now have obtained mercy. The great tavour of being ad-
mitted into the covenant and church of God, is called vteny^ because
it proceeded entirely from the raevcy of God. See Kuui. ix. J5»
note.

3. Through their disobedience. The apostle does not mean, tliat
the Gentiles would not have been admitted into the covenant and
church of God, by having the gospel preached to them, if the whoki
Jewish ration had embraced the gospel. The title cf the GenvIU-'^t
to all the blessings of the covenant with Abraham, was established
by the covenant itself. But his meaning is, that considering tlie
disposition of the Jews, their disobedience and rejection, and the
consequent demolition of their church, in order to the erection of
the church of God on a more enlarged plan, was necessary to the
admission of the Gentiles into the covenant and church of God. See
ver. 11. note.

Ver. 31. — 1. Kven so these also have disobeyed. The disobedience
of the Jews consisted in their rejecting the gospel, notwithstanding it
xvas preached to. them as the fulfilment of the prophets contained in
their own sacred writings.

2. Through

560 ROMANS. Chap. XI.

world, they also shall obtain the mercy CT they also [iMv^^uirii 9.)

of being at length admitted into God's shall obtain mercy. *
covenant.

32 For God hath shut up together 32 For God hath shut
(illy under sentence of death, for up together all («? etxei^ei-
iheir disohedieuce, that in admitting av, 14'2. 2.) Jbr disobedi-
them into his covenant and church, erice, ' that he might
he might make them sensible he be- have mercy upon all. ^
stows a free gift upon all.

33 In surveying the divine dis- S3 O the depth * of
pensations, instead of finding fault, the riches (»«<^, 2 16.) both
we ought to cry out, 0 the great- of the wisdom and o/* //f^
ness, both of the wisdom of God m con-' knowledge of God ! How
triving and ordering these dispen- unsearchable •* are his
sations, and of the knoiuledge cf God judgments, ^ and his
in foreseeing the effects which they ways past finding out I

2. Through your mercy, so as through your f7iercy, they also shall
obtain mercy. Theophyiact construes and translates this verse in the
following manner : Even so, thei/ also have now disobeyed, so as tiey
should obtain mercy, through your tnercy. Beza approves of Theophy-
lact's translation, because it renders this an exact counterpart to the
foregoing verse. But the translation which I have given, possesses
that advantage, and at the same time preserves the order of the words
in the original.

Ver. 32. — 1. God hath shut up together all for disobedience. That
the words ug uTniB-nccv, here, do not signify in unbelief, hut for diso-
bedience, is plain from the use of the preposition ng, Mark i. 4.
1 Cor. xvl. 1. 2 Thess. i. 11. and from the nature of the thing.
For while a man is shut up in unbelief or disobedience, that is, while
he is made to continue in unbelief, he is not an object of mercy,,
neither can he receive the gospel. But men may be shut up as
prisoners, for their disobedience or unbelief, and in that state may
receive mercy j because, while thus shut up, they may return to their
daly.

2. That he might have mercy upon all. The mercy here said to
be shewed to all, is God's bestowing upon them the gospel, by the
belief of which they become the people of God. 5ee ver. 30.
note 2.

Ver. 33 — 1. 0 the depth of the riches, both of the wisdom and of
the knowledge of God ! By applying the word depth to the riches of
the wisdom and knowledge of God, the apostle represents these per-
fections as forming a vast heap, the depth of which cannot be mea-
.

2. How unsearchable are his judgnients, and his ways past finding
out ! The word avg|<;^v;i«ro<, comes from ixnov, which signifies the
mark of a foot. The metaphor is taken from animals, which pursue
and find out their prey by tracing their footsteps.

3. Hii judgments^ are God's methods of directing and governing

an

Chap. XL ROMANS.

S61

34< For who hath
known the mind of the
Lord ? or who hath been
his counsellor ?

35 Or who hath first
given to him, ^ and it
shall be recompensed to
him again ?

36 For (s|) from him,
and i^i) hy him, and («?)
tq him, ARE all things :
To him BE the glory for
ever. Amen.

would produce ! Hoiv unsearchable
are his determinations ^ and his ivays
past finding out !

34 Fory ivhat man or angel, hath
comprehended all the reasons of God^i
determinations, so as to be able to
judge of his ways ? Or ivho hath
given him advice, respecting either
the planning, or the managing of the
affairs of the universe ?

S5 Or has any one laid an obliga-
tion on God, by first conferring a
favour on him F Let him shew the
obligation, and he shall have a full
recompence.

36 For from him all things pro-
ceed, and by him all things are go-
verned, and to his glory are all things
both made and governed. To him
alone be ascribed the glory of the
creation, preservation, and govern-
ment of the universe, for ever. A"
men.

things, both generally and particularly. Agreeably to this in-
terpretation of x.^t^ciroi, judgments, the apostle adds, and his ways past
finding out. Men are not capable of penetrating into the depths of
the divine wisdom, because revelation hath made known only what
God hath ivilled, and said, and done, without disclosing the reasoni
either of liis general or of his particular conduct. The knovvledc'^e of
whatever is above our present childish conceptions, is to be soughi
for, not here, but in the future state.

The apostle in this part of the conclusion of his discourse, as
Locke observes, had an especial regard to the Jews, whom in an
elegant but inoffensive manner, he rebuked for their presumption
in finding fault with the divine dispensations j as if God had done
them an injury, in admitting the Gentiles into his covenant and
church. \

Ver. 35. Or who hath first given to Mm, and it shall he recompensed
to him again. The apostle very properly asks the Je-A's, if God wn
in their debt, for any obligation they had conferred on him ? or if he
was, let them say for what, and they should have an ample remune-
ration made to them.

Vol.. L Z z CHAP

562 ROMANS. View.— Chap. XIL

CHAP. XII.

View and Illustration of the Precepts in this Chapter.

nf'HE apostle having now finished the doctrinal part of his
-*- epistle, judged it fir, in this and in the ioUovving chap-
ters, to give the Roman brethren a variety of precepts respect-
ing their behaviour, both as members of the church, and as
subjects of the state. Some of these precepts are of universal
and perpetual obligation, and others of them were suited to the
circumstances of the brethren at the time they were written ;
such as the precepts concerning meats and holy days, which,
though they may seem less necessary now that the disputes
which gave rise to them no longer subsist, are nevertheless of
great use still, as they may be applied for directing our conduct
in other points of equal importance to society and to the church.
See the lUustr. Chap. xiv. at the end.

The apostle begins with observing, that as the Jewish church
was dissolved, and the sacrifices of beusts were no longer a part
of the worship of God, it was highly proper that Jews and
Gentiles should oiler their bodies a sacrifice to God, not by
slaying them, but by putting the lusts thereof to death, ver. 1,
— And that both should take care not to conform themselves to
the heathen world, either in its principles or practices, ver. 2. —
And because the brethren at Rome, and more particularly the
stated ministers of religion there, who possessed spiritual gifts,
had from vanity fallen, or were in danger of falling into some
irregularities in the exercise of their gifts, he desired them not
to think too highly of themselves, on account of their endow-
ments, whatever they might be, ver. 3 — but to remember, that
they were all joint members of one body, ver. 4, 5. — and had
spiritual gifts as well as natural talents bestowed on them, suit-
able to their office in that body, which they were to exercise for
the good of the whole, ver. 6, 7, 8. — Next the apostle inculcated
on the Roman brethren, the practice of those moral virtues,
wliich were the glory of the Christian name ; such as zeal in
the service of Christ, patience in afflictions, love to mankind,
even to enemies, forgiveness of injuries, and the overcoming
of evil with good, ver. 9 — 21.

Commentary. New Translation.

CHAP. XII. 1 Since the Jewish CHAP. XII. 1 Where-

church, with its sacrifices, is re- fire, brethren^ I beseech

moved, and the Christian church you by the tender mer-

is erected in its place, / beseech t/oit, cies (Rom. xi. 32.) of

kr.threny by the mercies of God, that God, ^ that ye present

Ver. 1. — 1. By the mercies of God. The love which God hath
expressed in our redemption by Christ, and in making us mcBibers

Chap. XII. ROMANS. 363

your bodies * a living ye present to him your bodies^ wherein

sacrifice, ^ holy, accep- sin formerly ruled, a living sacrifice^

table to God, which is holy and acceptable to God^ by con-

your (A«y<Kjjv ;i«T^««v) rea- secrating its members to his service,

sonable worship. * luliich is your reasonable 'worship,

2 And be not fashio7jed 2 And be not fashioned like to the

like to this world, * but men of this ivorld, by adopting their

be clianged by the renew- corrupt principles, their carnal tern-

ing of your understand- per, their rotten speech, and their

ing^ ^ that ye may ap- vicious practices, hut he changed from

of his church, is the most winning of all considerations, to engage
us to obey God •, especially as his commands are calculated to make
us capable of the blessings he proposes to bestow on us in the next
life. We should therefore habitually recollect this powerful motive,
and particularly when any difficult duty is to be performed.

2. That ye present your bodies, na^et^no-xtf present, is iItlq word by
which the bringing of an animal to the altar to be sacrificed was ex-
pressed. The apostle having described, Rom. i. 24. the abominable
use which the heathens made of their bodies, and having taught,
Rorn. vli. 5, 18, 23. that the body with its lusts, is the source and
seat of sin, he exhorted the Romans very properly to present their
bodies to God a sacrifice, by putting the lusts and appetites thereof
to death.

3. A living sacrifice, may signify, an excellent sacnjice ; sacrifices
being made only of animals brought alive to the altar.

4. Which is your reasonable worship. According to Eeza, the
presenting of our bodies to God a living sacrifice, is called a reason-
able worship, because it xvas the sacrifice of a rational creature.
Whereas the sacrifices of buds and beasts, were sacrifices, aXcymv
^«vv, of irrational animals. But Locke says, this is called a rea-
sonable worshipy because it is opposed to the irrational worship of the
heathens.

Ver. 2. — 1. And he not fashioned lihe to this world. See a parti-
cular account of the manners of the heathen world, Ephcs. iv. IT
— 19. The menning is, Christians in their character and manners,
should net resemble those who spend their time in gratifying their
bodily appetites, and who justify themselves in these practices, by
maintaining atheistical and other corrupt principles. The ivorld
here, signifies the corrupt part of the world. See 1 John ii. 16,
note 1.

2. By the renewing of your understanding. See Ephes. iv, 22
— 25. where the new man is described as renewed in the spirit of his
mind i that is, in nil his faculties ; in his affections and will, as well
as in his understanding : So that all his actions are virtuous and
good. — Because the new creation, as Whitby observes, is begun with
a change in our understanding whereby we discein and approve the
acceptable will of God, the renewing of the understanding is put for
the rcnovaiion of the whole man.

2 '^, Tla ■

564 ROMANS. Chap. XII.

what ye were, hy having your under- prove what is that good,

standing enlightened^ that ye may ap- and acceptable, and per-

jwove^ (Rom. V. 4?. note,) ivhat is feet will of God. ^
^hat goodf and acceptable^ and perfect
ivill of Godi which is made known
in the gospel.

3 ^Isoy hy the apostolical authority % Also, hy the grace *

njuhich is given to me^ (hzyuy 55.) I which is given to me, 1

command every one among yoUy with- command every one luho is

but exception, not to have an higher among you, not to think

opinion of himself nor a lower opi- more highly ^ of him-

iiion of others than he ought to have^ self than he ought to

hut to think of both justly, so as al- think, but to think («$ ra,

luays to behave inisely in his own 154s:.) so as to behave ivise-

station, without aspiring after of- ly, according as to each

fices in tlie church, which he is not God hath distributed HIS

fit for ; and to employ himself in measure of faith. ^
the duties of his station and office,

3. That good, and acceptable, and perfect will of God. The xvill of
God respecting men's duty, and the grounds of their acceptance as
exhibited in the gospel, is here set in opposition, on the one hand, to
the idolatrous rites of worship practisedby the heathens, "which in
their own nature were extremely bad \ and on the other, to the un-
profitable ceremonies and sacrifices of the law of Moses, concerning
vhich, God himself declared, that he had no pleasure in them, Keb.
X. 5 — 9. The rites or Pvloses, therefore, in which the Jews gloried
were no longer acceptable to God, neither had they any intiuence
to make men perfect in virtue. Whereas the duties recommended
l)y the apostle, are of eternal obligation, and separate the people of
God from the 'wicked, in a more excellent m.anner, than the Jews
had been separated from idolaters' by the rites of Pvloses.

Ver. 3. — 1. Aho by the grace which is given tome. The grace of
God, in this place, signifies the grace of aposllesbip, and the gift of
inspiratiGn, whereby St Paul was qualified and authorised to direct
all the spiritual men at Rome, in the exercise of their gifts. As
Paul was not personally known to the Romans, it was proper he
^hou^d assert his character as an apostle, in support of the precepts
he was going to deliver.

2. Sot to thmk more highlij of himse-lf than he ought to think. From
this we learn, that irregularities in the exercise of the spiritual gifts,
had taken place, or were likely to take place at Rome, as at Corinth^
1 Cor. xii. l^. Philippi, Phil. il. 3. and Thessalonica, 1 Thes?. v.
19, 20. These the apostle endeavoured to correct or prevent, by
the excellent rules prescribed in this passage.

3. Behave wisehj, accordingly as to each -God hath distributed his
measure offuth. n«5-<5, Faitli, is mentioned as a particular spiritual
Vlft, 1 Cor. xii. 9. But here, by an usual metonymy, it is put for
icil the spiritual gifts 3 of ivhich Christ distributed to each, that share
^- --■■ - ^ ' '• which

Chap. XII. ROMANS. S6.7

according as to each, God has distri^

buted his measure of spiritual gifts.

4? For, as in one body ive 4? These gifts are necessarily dif-

have many members, hut ferent, both in their nature and

«// Mt' members have not dignity, (ver. 6.) For as in one hodij

the same office ; nue have many members, but all these

members have not the same o^ce in the

body :

5 So we, the many, are 5 ^0 nve, the many disciples of
one body {%v X^<5-a>, 175.) Christ, are but one body, or religious
under Christ, * and seve- society, under the government of
rally members of one an- Christ ; consequently we are all mem-
other. ^ bers of one another, receiving edifica-
tion and comfort from each other.

6 Having then (X««- 6 Having then spiritual gifts, dif-
^(<rfAocloi) Spiritual gifts, " fering according to the offices assigned
differing according to the us in the church ; if our gift be pro-
grace ^ luhich IS given to phecy, let us prophecy only according
us, whether prophecy, ^ to the extent of our inspiration, with-

which he judged proper, called, Ephes. Iv. 7. The measure rf the
gift of Christ. By exhorting the Romans to behave wisely, accord-
ing to their measure of faith ^ the apostle tacitly reproved such of
them, as not considering the nature of their own gifts, aspired to
offices in the church, for which they were not qualified.

Ver. 5. — 1. So ive the manij^ are one body under Christ. This com-
parison of the Christian church to the human body, is made more
fully, 1 Cor. xii. 12. Ephes. iv. 16. See lUustrat. prefixed to 1 Cor.
xli. at ver. 26. for the moral instruction conveyed in this allegory.
And Coloss. i. 18. note 1.

2. And severally members of one another. The original phrase
0 hK»B-' !<?, seems to be put for !<? kuB-' ug, Mark xiv. 19. which be-
ing resolved according to the analogy of the language, is Lg tccci &trcc
iigy First one, and then another, as Blackwall observes, Vol. ii. P. 1.
c. 1. The meaning of the figure is, that Christians depend on one
another for their mutual edification and comfort, as the members of
the human body depend on one ai.«»jther for nourishment and assist-
ance.

Ver. 6. — 1. Having then spiritual gif is. Xa^Kruaru. In St Paul's
writings, this word usually signifies Spiritual gifts. See 1 Cor. xii. 4.
note. Also 1 Cor. i. 7. xii. 9. 28. 30.

2. Differmg according to the grace which is given to us. As the
grace of apostleship, signifies the ofice rf an apostle graciously con-
ferred j so the grace here said to be given to the Romans, may meat*
the particular station and office in the churchy assigned to individuals
by Christ.

3. If it be prophecy^ let us prophesy. As in this, so in many pas-
sages both of the Old and of the New Testament, whole sentences
are omitted which must be supplied. See Rom. v. 12. note 1. — ■

For

366 . ROMANS. Chap. ZIL

out adding to, or taking from the re- LET us prophesy ac-

velations made to us, or meddling cording to the propor-

with subjects not revealed to us : tion ** of faith :

7 Or if our gifts fit us for the 7 Or ministry, * (5<«k«-
stated ministry of the word, let us be y;«v) LET US BE BILI^
diligent in prencJiing, not dishearten- GENT in the ministry :
ed by dangers : or ij' one's gifts fit him or he ivho teacheth, in

for teaching the ignorant, let him be teaching : (see I Cor.

diligent in teaching such : xii, 28. note 2.)

8 Or if they fit him for exhortingy 8 Or he w/w exhort-
let him employ himself in exJiort- eth, in exhortation : ' (»
ation. He whose gifts fit him fr f^irctoilvi) he wh distri^

For an cxpIIc:ition of the gift called prophecy^ see 1 Cor. xii. 8. note
2. ver. 10. note 2. xiv. 3. note.

4. According to ayccXoyisii, the proportion of faith. This is not what
is comnionly c-dlled the analogy of faith ; which is a method of set-
tling doclriaes and of expounding scripiure, agreeably to a system
formed on passages supposed to be more plain ^ but it is that extent
r.nd energy of inspiration, v;hich was bestowed on the spiritual men,
and which is called the ??zcasure of fait h^ ver. 3. The apostle's
meaning therefore is, that such as enjoyed ihe prophetic inspiration,
were not to imagine, that because some things were revealed to them,
they might speak, of every thing •, but that in prophesying, they
were to confine themselves to what was revealed to them. The
same rule we have, Eph. iv. 7.

Ver. 7. Or tninistry. Every office performed for the edification
of the church, was called ^*fl{K«Ki«;, ministry^ Ephes. iv. 12. Hence
7n:ni.:iry is applied to the apostleship itself, Acts i. 17. 25. vi. 4. and
to the evatige!ist''s office, 2 Tim. iv. 5. But the ministry here spoken
of, being joined with teachings exhorting^ distributing^ and shewing
msrcy^ which are all stated offices in the church. I suppose that
ministry likewise is a stated office *, perhaps the bishops'' ministry. —
For as I understand the apostle, he is not giving directions to the
spiritual men properly so called, but to such of the stated ministers
of the church at Rome, as possessed spiritual gifts. See 1 Cor. xii.
::-S. notes. Beza imagined, that. \iiX\6.GV prophecy and ministry ^ all the
ordinary ecclesiastical functions are comprehended j and that in what
follows, the apostle describes first, the kinds of prophecy, and se-
condly, the kinds of ministry used in the church.

Ver. 8. — 1. Or he ivho exhorteih, in exhortation. The teaching in
the former verse, and the exhorting in this, were, it seems dilfeient
functions. The teacher, I suppose,' ad(ircs;;ed the understanding of
his hearers, giving tliem instruction in the doctrines of the gospel,
perhaps in the way ot question and answer, especially when the first
principles were to be taught. But the cxhorter, \\\ a discourse of
greater length, addressed their affec'.ions, for the purpose of persuad-
ing them to abstain from some particular vice, or to perform some
p?.rt!cular duty, or for encouraging the faint-kcaitcd, and strengthen^

Chap. XII. ROMANS. 367

butetky LET HIM DO IT * distributing the church's alms, let

{iv) with simplicity : ^ (o him do it luith hofiestt/^ dislnterested-

■Kr§»<f«ttiv;^) he ivho pre- iiess and impartiaUty : he ivhose gifts

sidethi ^ LET HIM DO IT fit him for pre sidings let him do it ivith

with care: (o ihim') he assiduity and prudence: he whose

^tvho sheweth mercy, ^ gifts qualifij him for taking care of the

ing the feeble. And as these functions required different talents,
we may suppose the gifts of the Spirit, which were sometimes be-
stowed on the persons employed in them, were different. In Bcza's
opinion^ the exhorter was the same with xkio. pastor^ mentioned Eph,
iv. 11. See 1 Cor. xiv. 3. note.

2. He who d'tstributeth^ let him do it, 'O ^grojot^ag. The first
Christians reckoned it an essential part of their religion, to support
their brethren, when in any kind of distress. And by their zeal vc%.
doing good offices to one another, they drew the attention and ad-
miration of the heathens \ as we learn from the emperor Julian's let-
ter to Arbaces, Epist. xlix. — Distributing in this passage, does not
mean those common offices of charity which are incumbent on all
Christians, and which may be perforrr.ed without the assistance of
any spiritual gift \ but it denotes the distributing of the funds ap-
propriated by particular churches for relieving the necessities of the
afflicled •, an cihce which required great prudence, impartiality, and
fortitude. And therefore the persons employed in it were spiritual
men, whose gifts enabled thera to distinguish disciples from heathens,
and the really poor from those that were not so, (see Acts vi. I5 —
11.) and to form a proper judgment of their necessities. See riote
5. on this verse.

S. Let him do it ivith slmpUcitij, Ey cl'^AorjiT*. If we consider
simblicitij as opposed to ^<«xg<ff-<5, discriminatid, the mohitig a differ-
ence among persons from favour or hatred, it will signify iwpartiali-
iij. Thus James hi. 17. The wisdom which is from above is ^ ctoiax-^ira^^
without partinliltj. SimpHtinj ^ utt^^ctkSi may also denote liherality, —
For the word uvrXu^, signifies liberally^ James i. 5. — Or, th's word
being used to A&not& freedom from all mixture y it may ^\gmiy puriti/.

4. He who presidetli. *0 TrgrxffSjWEv^, in this passage answers to
«< KotXaii zs-pei^n/Tii tz-^irSvTiPoi^ the elders ivho preside vccll^ 1 Tim. v,
17. — The othce itself is termed Ky^Gs^i';!^?, direction^ 1 Cor. xii. 28.
and the spiritual gift necessary to the president, was the disccrnrncKt
of spirits. See 1 Cor. xii. 10. note 3. — Because this is interjected
between the clauses he that distrdfutetli^ and he that sheweth merci/^
some are of opinion, that the president wa one appointed to superivi-
tend those who were employed in distributing the church's alms.

5. He who sheweth ?nercij. 'O iXiuv. See Rom. xvi. 1. note A,
The primitive Christians took a particular charge of orphans, aiid
widows, and sick people, and strangers, and of such as were impri-
soned for their religion, or spoiled of their goods. To these offices
they were strongly moved by the benevolent spirit of the gospel,
but especially by their master's declaration, that he himself suffers

368 ROMANS. .Chap. XII.

jickf the afflicted, the imprisoned, LET HIM DO it with
and of widows and orphans, let him cheerfulness. *
perform these services laith cheerful'
nfss.

whatever is suffered by the members of his body j and that whatever
is done, or neglected to be done, to one of the least of his brethren,
he considers as done, or neglected to be done to himself, Matth.
XXV. 35 — '^5. Moreover, to the care of strangers, the brethren were
led by the manners of the age, and the peculiar circumstances of the
times. For many of the first converts having devoted themselves to
the preaching of the gospel, often travelled from one place to ano-
ther. And as there were no inns in the eastern countries, like those
used now with us, it was customary for travellers to lodge with their
acquaintance, or with such persons as they were recommended to.
But all the disciples of Christ, considering themselves as brethren,
and as engaged in one common cause for the benefit of the world,
they made each other welcome, though unacquainted, to such food
and lodging as they could afford. And therefore, when travellers
were not acquainted with the brethren in any particular place, all
they had to do was to make themselves known as Christians, by de-
claring their faith, 2 John, ver. 10. especially to the bishops, t\'ho
had a liberal maintenance given them to enable them to be hospita-
ble. See 1 Tim. v. 17. farther, the gospel in all countries, exposing
those who professed it to persecution from the magistrates and priests,
many were imprisoned, and some were put to death. To those who
were imprisoned for their faith, the greatest attention was paid, by
all the brethren in the neighbourhood, who comforted them during
their imprisonment, by every possible expression of affection and
care. And in regard the numbers of the distressed increased, as the
disciples multiplied, it was soon found expedient, not to leave their
necessities to be succoured by those who were disposed to do it, nor
even by the bishops, their incomes being inadequate to a beneficence
50 extensive. But the churches made collections for the relief of
the afflicted, and appointed persons of both sexes, whose dispositions
and gifts fitted them for the office, to visit and take care of the dis-
tressed of their o;Vn sex, and to supply their necessities out of the
church's funds.— And as in the great cities where there were many
poor, it might be necessary to employ a number of persons in taking
care of them, vvc may suppose the persons employed acted under the
inspection, and according to the direction of the president, who
supplied them with the money necessary, out of the church's funds,
and took care that what they received was properly applied. The
person "VTho supplied the wantsof the poor, was called '0^£T«to<5yc, the
{listributor ; but the person who attended the destitute, the sick, and
the distressed, was called 'O iXtta, the shewer of mercy.

6. With cheerfulness. The persons, w^hether male or female, who
devoted themselves to the succouring of the afflicted, undertook a
very laborious office. It was therefore necessary, on their own ac-
count, to perform these offices with cheerfulnesf, as the apostle direct-
ed

Chap. XII.

ROMANS.

369

9 Let your professions of love be
real : abhor every evil action : adhere
closely to a virtuous course of life.

10 In love to one another as
brethren in Christ, sheiv that kindness
of affection^ which near relations
bear to one another. In every ho-
nourable action^ go before^ and lead on
one another.

11 In caring for each other ^ be not
slothful. In spirit be fervent^ ivhen
ye serve the Lord in the ordinary
duties of religion, or in spreading
the gospel.

12 Rejoice in hope of eternal life.
Be patient in affiction. And as the
best consolation in trouble, continue
earnest in prayer, although your pray-
ers be not immediately answered.

13 Communicate your riches, for
relieving the necessities of the brethren.
Practise hospitality to strangers, es-
pecially those driven from their
homes by persecution.

ied. It was necessary likewise, on account of the persons whom they
succoured •, who woidd receive the greater consolation from these
offices, when they found the persons who performed them taking
pleasure in them.

Ver. 10. Be^ kindly disposed. The force of the original word
lp<Acrogyfli, can hardly be reached in any translation, it is com-
pounded of a word signifying that affection which animals by instinct
bear to their young, and so teaches us, that Christian chanty must
be warm and strong, like that which near relations bear to one ano-
ther.

9 Let love be with-
out hypocrisy : abhor evil :
cleave to good.

10 Li brotherly love, be
kindly disposed * towards
each other. In honour
(^Ts-^oYiyufXivet') go before one
smother,

1 1 In care FOR EACH
OTHER be not slothful.
In spirit be fervent when
serving the Lord. *

12 Rejoice m hope. Be
patient in affiction. Con-
tinue instant in prayer.
(See Luke xviii. 1.)

1 3 Communicate to the
tiecessities of the saints.
Follow hospitality to stran-
gers. '

Ver. 11. Serving the lord.
Testament, has here t« x«i^«

Mill, in his edition of the Greek
^aAfyovTg?, serving the ti?ne ; which

Glassius also approves. Phitoi. Sac. page 144. — According to that
reading, the meaning is. Not slothful in taking care of each other,
shewing proper fervency of spirit in the work, yet prudently suiting
your conduct to the time. JBut as this precept is not connected with
what goes before. I agree with Estius In preferring the common
reading, because serving the time is not an expression u^d in scrip-
ture, being very differeai '•om redeeming the ti?ne, Eph. v. 16. Col.
IV. 5. Whereas, serving Christ, and the Lord, is an expression which
often occurs Rom. xiv. 18. xvi. IS. Col. iii. 24. — Besides, it was
a very proper argument co encourage the Romans, to be diligent m
performing the duties wh-c;:; they owed to each other, to inform them
that thereby they served the Lo?d Christ. Or, serving the Lord, may
mean as in the new translation and commentary.

Vol. I.. 3 A ' Ver.

STO ROMANS. Chap. XII.

1 4- Bless them who persecute you : 1 4* Bless them nvJn

bless them by praying God to bless persecute you : bless,

them, but never curse them. and curse not. *

15 Rejoice ivith them who are in 15 (X«<«^«») Rejoice '
prosperity^ and grieve nvith them who with them who rejoice,
ere in adversity ; these things are ac- and weep with them whe
ceptabie both to God and man. weep.

16 Be of the same hospitable, for- 16 (To <«uto ^^«v»»ts5)
giving, sympcuhising disposition to^ Be of the same ff/Vjyw/V/^^
wards one another ^ as towards stran- ' towards one another. D9
gers and persecutors. Do not aspire not care for high things :
after the grandeur of this life ; nor but associate * with lowly
affect the company of those who men. Be not wise in
are in high stations ; rather associate your own conceits.
with men, who are weaned from the

luerid. And be not puffed up with an
opinion of your own wisdom^ lest it
make you despise instruction.

1 7 Unto no one return evil for the 1 7 Unto no one return
evil he hath done you. Premeditate evil * for evil. (See 1
how to make your actions beautiful Pet. iii. 9.) Premeditate *

Ver. 13. Follow hospitality to strangers. So (piXt%iiixf^ from (piXo^iii^,
a lover of strangers, propcriy signifies. Blackwall thinks the word
^lUMvrii, implies, not only that we should receive poor visitants, and
distressed travellers, with a flowing generous hospitality, but that we
should pursue, or follow after those who have passed our houses, and
invite them in. This sort of good office is highly acceptable to
Christ : I was a stranger, and ye took me in. See ver. 8. note 5.

Ver. 14. Bless and curse noL The repetition of the word /'/<?.fj-,
shews the importance of this precept. Paul's behaviour towards the
high-priest Ananias, Acts xxiii. 3. and towards Alexander the cop-
persmith, 2 Tim. iv. 14. may seem a breach of this command. But
on these occasions he may have been directed by an impulse of the
Holy Ghost, to denounce the judgments of God against such obsti-
nate sinners.

Ver. 15. Rejoice. Xxi^eif is put for the imperative, after the man*
ncr of the Attics ; unless we cause to supply Tru^oiKxXa v^x^, frora
ver. 1.

Ver. 16. — 1- Be of the same disposition towards one another. T*
rtuT« wi <t>kAr,>.«5 <I'^oi/firTS, This precepc is repeated, Rom. xv. 5. only
the preposition is different; What is meant by <p^oyc-tK^ sec Philip, ii.
3. note 1.'

2. Do not care for high things, but associate with lowly men. Bcza
observes, that they are sr.ld crvvcc-TFctyi^Bfti. wiio leave the road they
intended to walli in, that they may go along with others.

Ver. 17. — 1. Vnto no one return evil. No provocation warrants a
Christian to revenge en injury,

2, Fre meditate things comely* The word rr^o'/t'^wsy**, signifies to think

Chap. XII. ROMANS. 371

things comely in the sight in ih sight of all men ; of your ene-

of all men. mies, as well as of others.

18 (To il vfcuv, 160.) 18 TFhat relates to you is, live in
JVhat relates to you IS^ peace ivith all meuy ivhcther friends or
live in peace ivith all men foeSy if it can be done consistently
if possible, with piety and truth,

19 Beloved f do not a- 19 Beloved^ do not avenge your^
venge yourselves^ ' but selves of your persecutors ; hut give
give place to the wrath * place to the ivrath of God whose pre-
CF GOD : For it is writ- rogative it is to punish. For it is
ten, Vengeance belongs written, Deu^:. xxxii. 35. Vengeance
to mcy \ will repay, saith belongs to me, J %uill repay, saith tin
the Lord. Lord, See also Lev. xix. 18.

20 Therefore, if thine 20 Therefore, if thy persecutor hun-
enemy hunger, give him ger, instead of avenging thyself by
meat; if he thirst, give suffering him to perish, give him
him drink : for this do' meat ,- and if he thirst, give him drink ;
ing, thou wilt heap coals for by so doing, thou wilt soften him^
of fire * on his head. and make him lay down the enmity

which he bears to thee,

of the proper method of doing a thing, before wc proceed to action.
See chap. xili. 14. note 2. The meaning of the precept is, that wc
should by proper previous consideration, take care to render our ac-
tions beautiful and good, even in the eyes of men. The same precept
wc have, 2 Cor. vili. 21.

Ver. 19.— 1. Beloved, do not avenge yourselves. This precept Is
founded, as in religion, so in right reason, and in the good of society.
Tor he who avenges himself, making himself accuser, and judge, and
executioner, all in one person, runs a great hazard of injuring both
himself and others, by acting improperly through the influence of
passion.

2. Give place to the wrath. In the opinion of some commentators,
the meaning of the apostle's direction is, yield to the wrath of your
enemies, without opposing it.

Ver. 20. Tor this doing, thou wilt heap coals of fire on his head.
The head here is put for the whole person. K coal of fire, is used in
a good sense, 2 Sam. xiv. 7. They shall quench my coal of fire which
is left ; they will deprive me of my littie remaining comfort. That
the expression is used in a good sense by the apostle, seems probable
from the followir;g verse, where we are commanded to overcome evil
with good. The metaphor is supposed to be taken from the melting
of metals, by covering the ore with burning coals. This understood,
the meannig will be, In so doings thou wilt mollify thine enemy,
and bring him to a good temper. This, no doubt, is the best me-
thod of treating enemies. For it belongs to God to punish the in-
jurious, but to the injured, to overcome them, by returning good for
evil. — Whitby thinks the apostle's meaning is : Thou wilt bring

2 upon

572 ROMANS. Chap. XII.

21 Be not overcome of evil, so as 21 Be not overcome of
to be made evil yourselves, but over- evil, ^ but overcome evil
come the evil dispositions of your with good,
persecutors, by doing them all the good
ye can,

upon thine enemies the wrath of God, xvho, by punishing them, will
maintain thy cause : and observes, that the apostle's quotation is
taken from Prov. xxx'. 21, 22. where the divine vengeance is spoken
of : aad affirms, that in other passages of scripture, to heap coals of
fire upon the head of sinners, always signifies to increase their pu-
nishment.

Ver. 21. Be not overcome of evil, &:c. Elackw'all, after having
praised the language la which this precept is delivered, adds :
" This is a noble strain of Christian courage, prudence, and good-
' ness, that nothing in Epictetus, Plutarch, or Antonine can vie witho
The moralists and heroes of paganism, could not write and act to the
height of z/^/j'.''

CHAP. XIII.

Vieiu and Illustration of the Precepts in this Chapter,

BECAUSE God had chosen the Jews for his subjects, and
as their king had dictated to them a system of laws, and
had governed them anciently in person, and afterwards by
princes of his own notnination, they reckoned it impiety to sub-
mit to heathen laws and rulers. In the same light, they viewed
the paying of taxes for the support of the heathen governments,
^'latt. xxii. 17. In short, the zealots of that nation laid it
down as a principle, that they would obey God alone, as their
king and governor, in opposition to Casar, and all kings what-
ever who were not of their- religion, and who did not govern
them by the laws of Moses.

This turbulent disposition, some of the Jews who embraced
the gospel, did not immediately lay aside : and even of the be-
lieving Gentiles, there were a few, who, on pretence that they had
a sufficient rule of conduct in the spiritual gifts with which they
were endowed, affirmed that they were under no obligation to
obey ordinances imposed by idolaters, nor to pay taxes for the
support of idolatrous governments. In that persuasion, they
also refused to the heathen magistrates that honour and obedi-
ence, to which, by their ofEce, they w^ere entitled from all who
lived under their government. But these principles and practices
"occasioning the gospel to be evil spoken of, the apostle judged it
necessary, in his letter to the Romans, to inculcate the duties
which subjects owe to m;igistratcs ; and to testify to them, that

the

Ghap. XII?.-- View. ROMANS. 373

the disciples of Christ were not exempted from obedience to
the wholesome laws, even of the heathen countries where they
lived, nor from contributing to the support of the government
by which they were protected, although it was administered by
idolaters. Withal, having inscribed this letter to the unbe-
lieving, as well as to the believing inhabitants of Rome, the
brethren were thereby directed, for the vindication of their re-
ligion, to shew the copies which they took of it, to such of the
heathens as were willing to read it.

This admirable part of his leiter, the apostle began with ex-
horting every one to obey the government of the country where
he lives, whether it be established by the express consent of the
people, or by their acquiescence, or by long usage ; founding
his exhortation on the following principle — that God having
formed mankind for living in society, and some government
being absolutely necessary for maintaining order and peace
among the associated, whatever form of government happens to
be established in any country, is authorised of God, and is sub-
ordinate to his general government of the world, ver. 1. —
Civil government, therefore, being authorised of God, he who
resists the established exercise of it in any country, on pretence
that the persons holding the reins of government, have no just
title to do so, or on pretence that they profess a false religion,
and exercise their power in supporting error, really resists the
ordinance of God ; and all who do so, bring on themselves just

condemnation, both from God and men, ver. 2. 3 On the

other hand, magistrates, being servants of God for good to the
people, ought, agreeably to the end of their office, to exercise
their power for the welfare of their subjects, by punishing none
but evil doers, and by protecting and encouraging all who obey
the wholesome laws of the state, whatever religion they may
profess, ver. 4. — It was therefore necessary for the brethren, to
obey the heathen magistrates, in all things consistent with their
duty to God ; not only to avoid punishment, but from a principle
of conscience, ver. 5 — And that the rulers might be honourably
maintained, and the government effectually supported ; the
apostle ordered tax^ and custom, and irihute^ to be paid, as well
as thaty^^r or respect, which is due to rulers, on account of
their office, ver, 6. 7. — In this, I suppose, the apostle had the
Jews in his eye, who held it unlawful to pay tribute to Csesar ;
yet what he says bein'^ general, and applicable to all who enjoy
the protection of ,c;overnment, it could give the Jews no just
offence. Lastly, The disciples of Christ, as members of so-
ciety, are to owe no man any thing, except to love one another,
because love leads to the performance of every social duty, and
prevents all manner of injuries and crimes, ver. S— -10.

It

574 ROMANS. View.— Chap. XIIL

It deserves both notice and praise, that in explaining to the
inhabitants oi Rome their duty as citizens, the apostle hath shewn
the finest address. For while he seemed only to plead the
cause of the magistrate with the people, he tacitly conveyed the
most wholesome instructipn to the heathen- rulers, who he
knew were too proud to receive advice from teachers of his
character and nation. For by telling rulers, that they are
the servants of God for good to the people^ he tiiught them the pur-
pose of their office, and shewed them that their sole aim in
executing ic, ought to be to promote the happiness of their
people ', and that as soon as they lose sight of this, their govern-
ment degenerates into tyranny. Moreover, by establishing the
oluce and pov/er of .maglstr tes on their proper foundation, and
by tcachiiig the people to obey their rulers from conscience, he
made such of the heathens as read his letter, sensible that the
gospel nourishes no rebellious principles in its votaries ; that it
does not meddle with the political constitution of any state, on
pretence of mending it ; and that it enjoins subject*, in things
not sinful, to obey their rulers, whatever the form of government
is, under which they act. Such a discourse concerning obedi-
ence to laws and magistrates, was addressed to the Roman breth-
ren with peculiar propriety, because they had been banished
from Rome with the Jews, by the emperor Claudius, for their
tumultuous behaviour, and were but lately returned. — The
apostle, however, gave the same directions to other churches^
Tit. iii. 1. as did St Peter likewise. 1 Pet. ii. 13. — 17. ; from
which we may learn how turbulent the Jevi'S were in all the
heathen countries, and how anxious the Christian teachers
were, to have their disciples free from blame in every respect.

In what follows, the apostle earnestly recommended to the
Romans, the duties of temperance and chastity, because in their
heathen state, they had been extremely deficient in these vir-
tues. And that his exhortation might make the deeper im-
j^ression, he compared their former ignorance, from which their
lewdness and intemperance had proceeded, to the darkness of
night ; and opposed thereto the knowledge which the gospel
had imparted to them, likening it to the light of day, sprmgmg
up after a long dark night, and gradually advancing to meri-
dian brightness. And the heathens lying in that ignorance, he
compared to persons in a deep sleep, because they were as in-
capable of performing the rational functions of men, as per-
sons are who sleep in the intoxication of drunkenness. Ver.
11— U.

The precepts in this and the preceding chapter, do great
honour to the gospel, and to its ministers. They shew us, 'that
instead of contracting men's affections, and limiting them to

their

Chap. XIII. ROMANS. 37.5

their own sect, the gospel enlarges their henvts, s6 as to embrace
the whole human race, not excluding their very enemies : tliat
it cherishes no rebellious principles in its votaries, but enjoins
obedience to superiors from a regard to conscience ,; and that it
allures no proselytes, by the prospect of criminal sensual plea-
sures of any kind.

New Translation. Commentary.

CHAP, XIII. 1 Let CHAP. XIII. ] Let evertj man,

every soul * be subject /o whatever his oflice in the church, or

the higher powers. * For his spiritual gifts are, he subject to the

there is no power but established government. For there is

from God ; ^ and the no poiver of government but from

Vcr. I, — 1. Let every soul be siiljeci, Every squI^ is a most gene-
ral expression, comprehending all mankind.— -Jews and Gentiles,
whether they believe the gospel cr not, or whether they are in high-
er or lower xtation?, or possess the spiritual gifts and miraculous
powers, or are destitute of them, all ought to be subject in thinu-s
not sinixil, to the government of the country where they live.

2. To the higher povjers. In other passages, Elwiat, Poivers^ by
•a common figure, sig'.ihcs persons possessj^d of power or authority.
But here cii i^na-iui vm^i'x,<»ti<it The higher powers, being distinguished
from 61 a^x'^tngy The rulers, ver. 3. must signify, not the person:.
who possess the supreme authority, but the supreme cuthoriuj itself,
whereby the state is governed j whether that authority be vested In
the people, or in the nobles, or in a single person, or be shared a-
mong these three orders: in short, the higher powers, ^cwoWi \!t\'^^X.
form of government which is established in any country, whatever
it may be. This remark deserves attention, because the apostle ''s
reasoning, while^ it holds good concerning the form of government
established in a country, it is not true concerning the persons who
possess the supreme power, that there is no power but from God ; and
that he vjho resisteth the poivfr, resistcth ihe ordinarice of GgJ. For
if the person who possesses the supreine power in any state,' exerciser
it in destroying the fundamental laws, and to the ruin of the people,
such a ruler is not from God j is not authorised by him, and ought
to be resisted.

3. For there is no power but from God. This was written to cor-
rect the pride of the Jews, who valued themselves exctedinj^ly be-
cause they had received a form of government from God. Tlie po-
vernmcnt of every state, whether it be monarchiaj, aristociatical
democratical, or mixed, is as really of divine appointment as the go-
vernment of the Jews was, tlsough none but the Jewish form was of
divine legislation. For God haviHg designed mankind to live in so-
ciety, he has, by the frame of their nature, and by the reason of

things, authorised government to be exercised in every country

At the same time, having appointed no particular form to any na-
tion but to the Jews, nor named any particular person cr family, to

exercise

5le ROMANS. Chap. XIiL

God ; and the governing powers in all powers that be, are pla^

CQuntries^ arc subordinate tOy and use- ced under God. *
ful for carrying on God's benevolent
government of the world.

2 Wherefore j he kvho opposeth go- 2 Wherefore^ he luho

*uer727nenty by disobeying its whole- setteth himself in opposition

some laws, or by attempting the to the power, resisteth

lives of the governors, or by obstruct- the ordinance of God ; '

ing the due execution of their office, and they ijoho resist, shall

resisteth the ordinance of God: and procure punishment to

they ivho do so sJiall be punished. themselves.

exercise the power of governmetit, h5 has left it to the people to
chuse what form is most agreeable to themselves, and to commit the
exercise of the supreme power to what persons they think fit. And
therefore, whatever form of government hath been chosen, or is es-
tablished in any country, hath the divine sanction j and the persons
who by the choice, or even by the peaceable submission of the go-
verned, have the reins of government in their hands, are the lawful
sovereigns of that country, and have all the rights and prerogatives
iiclonging to sovereignty vested in their persons.

4. And ilie powers that be, are placed under God, ^Xtto ©gs 7irec'y-
f^ivci eiff/. \'Ve have the phrase vtito ilncrtav ruc-o-oiciv^ , Luke vii. 8;
signifying a person placed under the authority of another. The verb
properly signifies to marshal an army under its general, by assigning
to each soldier his proper place in the battle. Wherefore, the senti-
ment delivered by the apostle, is this : That whatever form of go-
vernment happens to be established in any country, is marshalled, or
iict in order under God the King of kings, and is designed to co-o-
perate with his benevolent universal government.

Ver. 2. He who setteth himself in opposition to the power, resisteth
the ordinance oj God. As the precept in the foregoing verse, and
the declarations in this, are general^ they must be interpreted accord-
ing to the nature of the subjects to which they are applied. Where-
fore, since The Power^ of which the apostle speaks in both verses, Is
the form of government^ and not The Rulers of a country, the subjec-
tion to the higher powers enjoined in the first verse, is not an un-
limited passive obedience to rulers in things sinful, but an obedience
to the wholesome laws enacted for the good of the community, by
common consent, or by those who according to the constitution of
the state, have the power of enacting laws. To these good laws the
people are to give obedience, without examining by what title the
magistrates, who execute these laws, hold their puwer j and even
without considering whether the religion professed by the magistrates
be true or false. For the same reason, the opposition to, and resist-
ance of the power, forbidden in the second verse, is an opposition to,
and resistance of the established government, by disobeying the
wholesome laws of the state *, or by attempting to overturn the go-
vernment, from SI factious disposition, or from ill will to the persons

in

Chap. XIII.

3 For rulers are not a
terror to good works, but
to eixil. Wouldst thou
then not be afraid of the
power ? Do that which
is good, and thou shalt
have praise of the same.

4 For THE RULER is
[Qvt 5<«««y(^) a servant of
Gody^A* good to thee. But
if thou do that which
is evil, be afraid ; because
he does not bear the sword
in vain. For he is (Ge»
%i<Ay.tt^(^^ a servant of
<j^od, a revenger to /iv-
i="Z/cr wrath on him luho
'worketh evil.

5 Wherefore // is ne-
tessary FOR YOU to be sub-
ject, * not only on account
of wrath, but also on ac-
cent of conscience.

ROMANS. 377

3 For rulers are appointed not to
terrfy those of the citizens nvho do
good ivorh, but nvho do evil. Wouldst
thou then live happily in any coun-
try, ivithout being afraid of the ma-
gistrates and the lawsy carefully da
the good actions which they enjoin,
and thou slialt have protection and fa-
vour from the same,

4 For the ruler, according to the
true design of his office, is a servant
of Gody appointed to make thee and the
rest happy ^ by maintaining all in their
just possessions. But if thou do evil,
if thou art rebellious, impious, in-
jurious, or addicted to any vice in-
consistent with the peace of society,
he afraid of the magistrate, because
the power of punishing, is not commit^
ted to him by God and the people in
vain ; for he is a servant of God, ap-

poifited to avenge the community, by

punishing evil dsers,

5 For these reasons, it is nicessary
for you to be obedient to the laws and
rulers of the countries where ye
live, not only from the fear of punish-'
ment, but also from a principle of con-

in power, or from an ambitious desire to possess the government
ourselves. These precepts therefore, do not enjoin obedience to the
magistrates in things sinful, but in things not sinful \ and more es-
pecially in things morally good, and which tend to the welfare of
the state. Besides, as in the foUou'ing verses, the apostle hath shewn
from the nature and end of their office, that the duty of rulers is to
promote the happiness of the people, it is plain from the apostle him-
self, that they who refuse to do things sinful, or even things incon-
sistent with the fundamental laws of the state, do not resist the or-
dinance of God, although these things should be commanded by a
lawful magistrate \ because in commanding them he exceeds his
power. And, that opposition to a ruler, who endeavours utterly to
subvert the constitution, or to enslave a iree people, is warranted not
only by right reason, but by the gospel, which tea dies, that rulers
■are the servants of God, for good to the people^ and are supported by
God only in the just execution of their office, bee the following
note.

Ver. 5. // is necessanj for you lo he subject. The apostle did not_
' '^^"ox. I, 3. B mean,

^78 ROMANS. Chap. XIIL

6 From the same principle ^ pay ye 6 For this reason^ there-
taxds also to the magistrates^ because for e^ pay ye taxes ^ also TO
they are public ministers^ appointed by THEM, because they are
God to attend continually to the affairs public ministers " cf Godj
of government, and to the distribution attending continually to
of justice, that the people may live in this very thing.

peace.

7 Render^ therefore, to all, \Wthout 7 Render therefore to
fraud, what is due by law. To luhojn all their dues : ^ to whom
tax is ducj tax : to whom custom for tax is DUE, tax : * to

mean, that ihey were to be subject to the sinful laws of the countries
wheie he lived, otherwise he made it necessary for the Roman breth-
ren to join in the worship of idols, contrary to the superior obliga-
tion they were under, of oheijwg God rather tlian man. Besides, by
telliiig them they were to be subject on account of conscience, he inti-
mated that the subjection which he enjoined, did not exlend to things
sinful. See ver. 2. note.

Ver. 6. — 1. For this reason therefore, pf.y ye^(p6^Hi, taxes also. The
question, Is it lavful to pay, k^vtov, tribute to Ccesar / was agitated, not
in .Tadea only, but in all the heathen countries where the Jews were
settled, 2nd was the occasion of great dissensions among them. This
questi9n the apostle decided in the affirmative, upon the foliovvhig
principle, That as government and governors are appointed for the
public .g;ood, taxes ought to be paid by the people, for defraying the
necessary expences of government, and for maintaining the magis-
trates in that honourable manner which their ofhce requires, and
which is necessJary to procure them respect.

2. Because they are public ministers of God, attending continualhj to
this very thing. The phrase Xcms^yot ©«y, signifies ministers appoint-
ed by God in behalf of the people. See Rom. xv. 16, note 1. The
thing to which the magistrates attend, or ought to attend continual-
ly, is the good of the people , v^^hich they should promote, by restrain-
ing evil doers, distrihtuing justice, and repelling the iittacks of fo-
xeign ene.naics. Now these things they cannot do, unless taxes are
paid to them.

Ver. 7. — 1. Render to all therefore their dues. In this precept the
apostle followed his mastex, who ordered the Jews to render to Cccsar,
phe things that are Ca-sar'^s, though Coesar \vas neither of the Jewish
nation, nor of their religion.

2. To ivhcm, (pc^ov, tax is due, tax : to u^honi, nXo^, custom, custom'.
Tax is money levied from the people for their persons, their houses,
and their lands. Custom is money raised for merchandise. By us-
ing the general expression, to whom tax is due, the apostle leaves it
to the lavv's and constitution oF every state, a)id to the people in these
states, to determine wdio are their lawful magistrates, and what the
taxes and cuhtr.ms are, which are due to their governors j but by no
pieans allows inviividuals to detetmine thci;e points, because that
Y^ould open a doer lo rebellion.
^- ^ • ' ■■ Ver,

Chap. XIIL

whom custom^ custom : to
*LuIiom fear, fear : to whom
honour^ honour.

8 Owe no man any
thing, unless to love one
another. For he luho
loveth another, * hath
fulfilled the law.

9 For this, Thou shalt
not commit adultery,
Thou shalt not kill.
Thou shalt not steal.
Thou shalt not bear
false witness, Thou shalt
not covet ; and if there
BE any other command-
ment, it is summed up ^
m this precept, namely.
Thou shalt love thy
neighbour as thyself.

10 Love worketh no
evil to one's neigh-
bour : therefore love is
(^7rM^6){.icc voua) the fulfil-
ling ^ of the law.

11 yi/so this I COM'

ROMANS.

S79

merchandise is due, custom : to whom
fear is due as having the executioii
of the laws in their hands, fear : to
nvhom outward respect is due 09 ac-
count of their ofhce or rank, outward
respect,

8 Pay all your debts, and otue no
man any thing, unless mutual love ;
because that debt can never be fully
discharged. He who loveth another,
hath fulfilled the law, respecting his
neighbour.

9 For the precepts. Thou shall not
commit adultery. Thou shalt not kill.
Thou shalt not steal. Thou shalt not
bear false witness. Thou shalt not covet,
and if there be any other coinmandment
prescribed in the word of God, or
dictated by right reason, which
hath others for its object, it is sum-
med up in this precept, namely. Thou
shalt love thy neighbour as thyself', love
him as a part of thyself, on account
of his usefulness in promoting thy
happiness.

1 0 For love restraineth a man from
doing evil to his ?ieighbour, and iead-
eth him to do his neighbour every
good office in his powers wherefore
love is the fulfilling of the law respect-
ing one's neighbour.

1 1 This also I command : Form a

■ Ver. 8. He who loveth another. *Eri^cv, Another^ is a more gene-
ral word than nAj3(r<«)>, neighbour^ in the next verses, and couiprehends
our very enemies, according to the sublime morality enjoined by Christ.

Ver. 9. Ava>t.t^tx.Xcci^T!zi, li is summed up in this precept ^ namely^ Thou
shah love thy neighbour a? thyself . The meaning of the precept is,
that as the friendship and assistance of our neighbour are necessary
to our well-being, we are to consider him as a part of ourselves, and
to abstain from injuring him, as carefully as from injuring ourselves.

Ver. 10, Therefore^ love is the fulfilling of the law. This transla-
tion of the word -zs-Xn^a^titiy is founded on ver. 8. he who loves ancthrT
hath fulfilled the law. But in other passages, the word signifies ful-
ness, bee Rom. xi. 12. note. According to this latter. sense, the
apostle's meaning is, that love to our neighbour, joined with love
to God, is that Yshich renders our obedience to the law full qx com-
plete.

9, Ver/

5S0 ROMANS, CEf AP. XIII.

jiroper judgment of the present seasotiy MANDy Knoiv the season^

tJiat it is already the hour jor us to * that IT is already the

anvake out of that sleep, into which hour for us to awake out

the sensual practices of heathenism of sleep. For now the

have cast us ; for tioiv the doctrine salvation is nearer us *

of salvation, the gospel, is better un- than when we believed.
derstood by us, than ivhen ive first be-
lieved.

Ver. 11. — 1. Also this 1 command, Ktiow the season t By their
hiowing the season, the apostle means, their knowing that it was the
morning of the day of the gospel, and that the light of truth having
begun to shine, it was already time to awake out of that sleep into
which they had fallen, during the darkness ot heathenism. — In this
exhortation^ joined with that in the following verse, the apostle insi-
nuated concerning the Gentiles, that when they first believed the
gospel, they had not been so enlightened, as thoroughly to awake out
of the sleep of heathenism j they had not formed just notions of the
purity required by the gospel, but had continued in some of their old
corrupt practices. This appears likewise from the exhortations given
to the Gentiles, in the apostle's other epistles, where he reproved
them for their drunkenness, and fornication, and other sinful courses.

2. For now the sahation is nearer us tlian when we believed. This
Locke interprets of the removal of the Roman brethren out of their
present probationary state by death : and the night, which in the
next verse is said to have been far advanced, he thinks is the present
dark state of the world : and the day, which was at hand, he says is
the day of judgment j and appeals to this passage, as a proof that St
Paul thought Christ's coming was not far off. But in this he is con-
futed by St Paul himself, 2 Thess. ii. 1. — Others are of opinion, that
the salvation here spoken of, is the deliverance of the disciples from
the persecution of ti''c unbelieving Jews, by the destruction of Jerusa-
lem, which was not far off at that time. But their Interpretation,
though not attended with the pernicious consequences of the former
gloss, cannot be admitted, being foreign to the apostle's argument ',
as it was no reason for their awaking out of the sleep of heathenism,
that their deliverance from persecution, by the destruction of Jeru-
salem, was nearer them than when they believed F — Salvation, in this
passage, signifies the glad tidings of salvation, the gospel ; as it does in
various other passages : For example, Luke xix. 9. This day salvation
is come to thy house. — Rom. xi. 11. Salvation is come to the Gentiles,
to provoke them to emulation. See the note on that verse. — Acts xiii.
26. The word of salvfition, — Eph. i. 6. The gospel of your salvation. —
2 Cor. vi. 2. In the day of salvation. Nor is this all, the translation
which I have given of the clause, is perfectly agreeable to the ori-
ginal : Nfv ya^ iyyvTi^ov >iucjy, jj ennTi^ix, For novu the salvation is near-
er us ; the word of sa/vfiticn, the doctrine of the gospel is nearer us,
than when zue believed. The apostle's meaning is, that the doctrine
of the gospel, was better understood by the Gentiles, than when they
£rst believed. For things that are plain and easily understood,

were

Chap. XIII. ROMANS. S81

12 The night Is far 12 The jiight of heathenish igno-

advancedy and the day is ranee is draiuing to a conclusion^ and

at hand. ' Let us there- the day of gospel light is about to shine

ioxe put off the works of with meridian splendour in all coun-

darkness, ^ and let us tries. Let us^ thereforcy who know

put on the artnour of this, put off the ivorks of darkness,

were said by the Hebrews to be nigh, Rom. x. 8. The matter is nigh
thee. y\i& apostle's argument stands thus : We Gentiles have the
glad tidings of salvation now more fully preached to us, and we un-
derstand them better than when we first believed : consequently we
arc better acquainted with the obligations laid on us by the gospel,
to live in a holy manner, and are sensible that it is time for us t,o a-
wake fully from the intoxication of sin. — The apostle included him-
:ielf in this exhortation, not because he had ever slept in the igno-
rance of heathenism, and needed to awake, but to midvC his reproof
more inoffensive, and his exhortation more persuasive. For the same
reason, he says in the next verses, Let us put off^ &c.

Ver. 12. — 1. The night is far advanced, and the day is at hand. Be-
cause knowledge and ignorance are to the mind, what light and
darkness are to the body, the scriptures often represent the former
by the latter. Thus the heathens, who lived in utter ignorance of
God and religion, are said to be in darkness j and their state is call-
ed night ; and they themselves, sons of the nighty and of darkness.
Whereas, they w^ho enjoyed the knowledge of God and relip-jon, are
said to live in light ; and their state is called daij^ and themselves
sons of the light and of the day, 1 Thcss. v. 5. Wherefore, the night
which is represented 2i^ far advanced, or almost at an end, is the nia-ht
of heathenish ignorance j and the day, which is said to have been at
hand, is the more clear shining of the light of truth, by the repeated
preaching of the gospel, in all those countries where the darkness oF
ignorance and idolatry formerly reigned ; the effect of which was,
that the doctrines and precepts of the gospel were brought nearer to
the understanding of the disciples, than when they first believed.

2. Let us therefore put off the uiorks of darkness, and let us put on
the armour of light. The words aTroB-uf^i^ct, and sv^yo-^.ttj^-a., properly
signify the putting off and on of clothes. Perhaps the apostle allud-
ed to the fantastical dresses, the crowns of leaves, the clubs, snd the
musical instruments, with which the revellings mentioned in the
next verse were acted. These dresses he calls the ivorks of darkness ^
because the works of darkness were done in them. Instead of these,
the Romans were to put on the armour of light, the Christian virtues
which, for their excellence and beauty may be compared to a robe
of light, or such a dress as is fit for the children of hght to wear.
And to do this they w^ere laid under the strongest obligation, by
that more perfect knowledge of the doctrine of salvation, which they

had derived from the continued preaching of the gospel '0:3-A«,

Armour, being used for any accoutrement of the body, may signify
clothes, dress, &c. See Rym. vi. 13. note 2.

S82 ROMANS. Chap. XIlL

which we used to perform in honour light. (See 1 John i. 5.

of idols, and let us put on the armour note 2.)
proper for the day of the gospel.

13 Let us lualk about decently 13 Let us walk about
habited, as becometh those who decently as in the dav,
walk /;; the day, not employing our- not in {y,uu.ci<i y.u.i, f^iB-uig)
selves like the idolatrous Gentiles revellings ' and drunken-
in revellings, and in drinkings to ex- nessesy not {x-oiTotii kai ac-
cess ; not in lying with harlots, and a-i><yeiui^) in chuinherings *
in lascivisusnesses, whether in action, and lasciviousnesses, ^ not
discourse, or dress : not in quarreU (s^*^* x«ci ^n^ai) in strife
ling about riches, or honours, or and envy,
opinions, and in envying the pros-
perity of others.

Ver. 13. — 1. Not in revellings. The v;ord ko^ck; comes from ¥,utco^^
Cornus, the God of feasting and revelling. Parkhurst thinks Comus
ihe same with Chemosh^ the abomination of the Moabites and Amo-
rites, whom Jerome on Isaiah xv. 4. takes to be the same with Eaal
Phegor ; consequently he was a god of tbe obscene, or Priapean kind ^
and his rites consisted in feasting and drunkenness, and every kind of
obscenity. Hence Kaiiu,(^j ComuSy denotes revelling, that is, feasting
with lascivious songs, accompanied with music. According to Sui-
das, K<i;^(^ £$■< f^i%?-iK(^ avXC^, i^^6yi(^ovT(^ ra civa, i^iB-i^tuv ri^vTruB-c-t--
«y, Koii Bsar^ov acr^yif^ov ■zs-oio)? re crvu7ro(7-iov. " The Ccmus is a drunk--
en dance, which when the drinknig is continued, provokes lascivicus-
ness, and makes the feast a scene of very dishonourable actions."
These revellings were performed in honour of Bacchus, who on that
-account was named Kuf^ccT/i?, Comastes, and were acted in the night
time, for the most part without arms. However, the actors in these
revellings, were sometimes armed, and insulted those whom they hap-
pened to meet. The youth among the heathens, especially in cities,
when they were enamoured, used, after they bad got themselves
drunk, to run about the streets by night, having crowns made of the
branches and leaves of trees upon their lieads, and torches in their
hands, with musical instruments of various kinds ; upon which some
of them played soft airs, while others accompanied them with their
voice, and danced in the most lascivious manner. These indecencies
they acted commonly before the house in which their mistress lived,
then knocked at the door, and sometimes brake in. Hence, in the
book of Wisdom, they are called, chap. xiv. 23. iuy^xya? K&>tiit?, mad
revellings. — From all this it appears, with what propriety the apostle
joins f^iS-xit and xa^oi^ and koitcii together, and opposes Tu, cTrXoe, t»
<p^r(^, 27ie garh and cTuploijments of the day, to these nocturnal
dresses and revellings. I

:2. Not in chamherings. Konuig. Th / word is used by the LXX,
Levit. xviii. 22. in the same sense as h/re. Mjt« a^a-iv^ a ^at^ojS-iicr/j
Koirnv yvvciix.eiuv,

3. And lasciviousnesses. AcrjAy«<«<?. * Whitby observes, that He-
sychius and Phavoriuus interpret tliis vvord of sodomitical practices.

Ver,

Chap. XIII. ROMANS. S83

14- But put ye on * 14 But be ye clothed with the dis~

the Lord Jesus Christ, positmis of the Lord Jesus Christ ;
and make 7io prorision * his piety, temperance, purity, cha-
fer the lusts ofthejlesh. rity j in short his whole character :

and like him, make ?io provision for
gratifying the lusts ofthejlesh.

Ver. 14 — 1. But put ye on the Lord Jesus Christ. To put on as
a garment this or that quality, is a figure often used in scripture, and
is of great energy. It signifies to acquire great plenty of the thing
said to be put on. Thus Psal. Ixv. 13. The pastures are clothed with
flocks. Also it denotes, that the virtue or quality put on, adheres
closely, hke a garment to the body, Psal. cix. 18. Hf clothed himself
with cursing as with his garment. To put on Christ, is to follow his
doctrine, precepts, and example, and to adorn ourselves therewith, a?
with a splendid robe not to be put offj because it is the garb in^
tended for that eternal day, which is never to be followed by any
night. — A remarkable example of the use of this metaphor, we
have, Judg. vi. 84'. The spirit of the Lord clothed Gideon,

2. Make no provision for the lusts of the flesh. Tl^cvoiuv y.vi Totna-B^ c<?
tTs-iBvtcixg, In this passage, the word Tr^ovoisc, signifies iorechought ac-
companied with care, in accomplishing any purpose.

CHAP. XIV.

V'ie'w and Illustration of the Matters contained in this Chapter.

OOME of the Jewish converts at Rome, fancying that the
^ meats forbidden by Moses were unclean in themselves,
ver. 14. and that the days which he ordered to be kept holy,
were still to be sanctified, looked on their Gentile brethren as
profane persons, because they ate all kinds of meats without di-
stinction, and regarded every day alike. On the other hand,
the Gentiles despised the Jews, as ignorant bigots, for making
any distinctions of meats and days, and refused to admit them
into their company. To remedy these disorders, the apostle,
in this chapter, commanded the Gentile converts who were
well instructed, to be in friendship with such of their Jewish
brethren as were weak in the faith, and to converse familiarlv
with them ; not, hov/ever, for the purpose of disputing about
their particular opinions, but for knowing each other's good
qualities, that mutual love might be promoted, ver. I. — He
acknowledged that it was natural for the Jev/s and Gentiles to
differ in opinion concerning meats, ver. 2.— But the Gentile
brother who ate all kinds indifferently, "vas not to despise the
Jew as a weak bigot, because he ate such meats only as were
allowed by the law of Moses. On the other hand, the Jew was
not to condemn the Gentile as a profane person, for eating meats

forbidden

384. ROMANS. View.— Chap. XIV.

forbidden by Moses ; for God had received him into his church,
notwithstanding he did not obey the law, ver. 3.

Having thus advised the Gentile and Jewish Christians, to
forbear despising and condemning each other for not following
the same rule respecting meats, the apostle asked them what
title they had to condemn one another for their conduct in
that matter, seeing they were all Christ's servants, employed by
him in his family or church, and were not accountable to one an-
other for their actions, but to Christ alone, whose prerogative
it is to acquit or condemn his own servants. Farther, he as-
sured them, that notwithstanding they condemned one another
on account of meats, Christ, at the judgment, will acquit his
sincere servants, although they may have erred in that matter,
provided therein they have acted according to conscience,

ver. 4 Next with respect to the days which Moses ordered to

be hallowed, the apostle likewise acknowledged, that it was na-
tural for the Jews and Gentiles to have different opinions. But
whether they observed these days, or did not observe them,
their duty was to be fully persuaded in their own mind con-
cerning the lawfulness of what they did, ver. 5. — And there-
fore though they differed in their practice' concerning meats
and days, the "apostle charitably hoped, they all acted in these
matters, from a regard to the will of Christ, ver. 6. — This
regard he told them it became them to maintain habitually, be-
cause none of them wag his own Lord : none of them was at
liberty in religious matters, to act according to his own plea-
sure, ver. 7, 8. — For Christ both died and rose again, that he
might acquire a right to rule the dead and the living, ver. 9 —
Christ then being their only ruler, the apostle asked them, how
they dared to intrude themselves into his place, the Jews by
condemming the Gentiles, and the Gentiles by insolently de-
spising the Jews ? Instead of having a right to judge one an-
other, they were all to stand before the judgment seat of Christ, '
ver. 10. as Isaiah foretold ; and to give an account to him, not
of their neighbour's actions, but of their own, ver. 11. 12.

Christ then being the only Lord of the conscience of his
servants, and the judge of their actions, the apostle commanded
the Romans no longer to judge one another ; but to judge this
rather to be a fit measure, not to lay, either by their severe
judgments, or by their example, any temptation m one another's
way, which might occasion their falling into sin, ver. 13 — And
to shew them what he meant by this advice, he told them, that
though no meat be unclean in itself, every kind is unclean to
him who thinketh it u:"*.lean •, because, while he entertains that
opinion, he cannot eat it without sin, ver. li — And therefore,
-said the apostle, if thy weak brother is tempted, either by
thy severe censure, or by thy example, to eat meats which he

thinks

Chap. XIV View. ROMANS. 335

thinks unclean, thou actestnot according to the love which thou
shouklest bear to thy brother, if thou contuiuest to tempt him
in that manner. I beseech thee do not destroy him with thy
jnei>.t, for whom Christ died, ver. 15. — nor occasion the good
liberty which belongs to the disciples of Christ, to be evil
spoken of by the Jews, ver. 16. — Besides, there is no reason for
using your hbcrty on every occasion ; especially as the religion
of Christ does not consist in the use of meats and drinks, but in
a righteous and peaceable behaviour towards all men ; neither
are the pleasures which his religion promises, the pleasures of
sense, but those joys which result from the possession and exer-
cise of the virtues which the Holy Ghost infuses into men's
minds, ver. 17. — Farther, the person v/ho by righteousness,
peace, and joy in the Holy Ghost, serves Christ, is acceptable
to God, and approved by men, ver. 18.

Upon these principles, the apostle exhorted the brethrenj in
things about which they might entertain different opinions with
.a good conscience, to follow such a course as would promote
their mutual peace and edification, ver. 19. — and by no means,
for the trifling pleasure of eating this or that kind of meat, to
incur the hazard of destroying one another's virtue, which is the
work of God. For although all meats are clean, that meat is
bad to bim who eateth it contrary to his conscience, through
t\\Q stumbling- block y or temptation of another's example, ver. 20.
— Every one's duty therefore is, to avoid all those things which
have any tendency to lead others into sin, or to weaken their
virtue, ver. 21. — For the direction, however, of the well in-
structed, the apostle told them, that having a right faith con-
cerning meats and days, they were under no obligation to dis-
play that faith at all times. It was sufficient, if they held it
fast in the presence of God, for the regulation of their own
conduct : and that it would be happy for them, if they never
subjected themselves to condemnation, by doing that which
they knew to be lawful, ver. 22. — Yet condemnation they would
assuredly bring on themselves, if by eating meats which they
knew to be lawful, they tempted others to sin by eating them
contrary to their conscience. For he who believes certain
meats to be unlawful, sins if he eats them \ because lie eaUth
net offaithy that is, from a belief that tliey are lawful ; but in
eating them, violates his conscience. And in general, whate-
ver a man doth, without believing it to be lawful, being'a viola-
tion of his conscience, is sin : which is the true meaning of the
famed aphorism, JVhatever is not of fait J i is si/iy ver. 23.

Here the xivth chapter of the epistle to the Romans ends,
according to the common division. But as ine apostle conti-
nues the subject treated of in that chapter, through the hrst
seven verses of the ivth chapter, it wid be proper to add a^
Vol. [. S, C account

SS6 ROMANS. View—Chap. XIV.

account of tliese verses also, that the reader having the whole
of the apostle's discourse under his eye at once, luay be sensible
of the propriety of the iiisti actions we mean to draw from it, at
the conclusion of this illustration.

To proceed then, the apostle having declared in the xivth
chapter, that the weak Jewish Christiai'Sj in the affair of meats
and days, v/ere bound to act according to their own conscience,
notwithstanding it might be erroneous, he, in the brginning of
the xvth chapter, told the well instructed Roman biethren, that
they ought to bear or carru the weaknesses of the ignorant and
prejudiced •, that is, they ought to do what they could to prevent
their weajknesses from being hurtful to them. In particular,
they v/ere not' to please themselves with the eating of meats,
which their weak brethren reckoned unclean, if they had rea-
son to think any who entertained that belief, would by their
example be tempted to eat such meats contrary to then- con-
science, ver. 1. — He therefore exhorted every one to please his
neighbour for his good, by abstaining from such meats as were
onensive to him, in order that the body of Christ might be
edified, ver. 2. — To this they v ?re called by the example of
.Christ, who pleased not himself by sensual gratifications j but
subjected himself to all m.anner of hardships and reproaches for
the glory of God, and the good of men, as was foretold con-
cerning him, ver. 3. — Here the apostle took occasion to inform
the R.omans, that whatever things were anciently written in
the -scriptureSj were wriiten for our instruction, that by what is
recorded concerning the p.;tience and consolation granted to the
saints in ilieir^ trials, Vv'e might have hope of receiving the like
patience and consolation in our trials, ver. 4. — And Ijeing ex-
ceedingly desirous to promote the purity and peace of the Ro-
man church, he prayed God to bestow on its members the
good dispositions he had been recommending •, that laying aside
their disputes, they might cordially join in worshipping God

publicly, and in praising him for his good to men, ver. 5, 6

This admirable discourse, the apostle concluded with an ex-
hortation to tlie Jewish and Gentile brethren^ to receive 9fie an-
other y thiit is, to live in peace and friendship with one another,
even as Christ ha'^ received them all into his friendship and
c^lmrch, to the great glory of God the Father, ver. 7.

It is proper n.ow to observe, that although the controversy
concerning the holy days, and the distinction of. meats enjoined
by the law of Moses, which led the apostle to give the Roman
brethren the rules contained in the xivth, and in the beginning
of the'^xvth chapter of this Epistle, hat^^h no place in the present
state of the church, these chapters must not be considered as
useless. Tlie general principles of morality explained in them,
are of unalterable obligation, and may be applied with great ad-
vantage

Chip. XIV.—View. Ps.OMANS. SS7

Vintage for preventing us both from lortlln'r it over the con-
science of our brethren, and frooi submitting to their unrighte-
ous impositionv*? in matters of religion. For what can be more
useful to Christians in every age, than to be assured by an in-
spired apostle, That Christ is the only Lord of the conscience
of his servants, and the judge of their hearts ? — That he hath
not delegated this great prerogative to any man or body of men
whatever. — That to him alone, and not to ovse another, tiiey are
accountable for their religious opinions and actions. — ^That in
all cases where difference of opinion in religious matters takes
place, every man should guide himself by his own persuasion,
and not by the opinion of others. — That no man or body of
men hath any right to force the conscience of others by perse-
cuting them, or punishing them for their opinions. — That all
who do so, usurp the prerogative of Christ. — That we ought
charitably to believe concerning others, that both in opinion and
practice, they act as conscientiously as we ourselves do : and
therefore, instead of hating them, either for their opinions, or
for their mode of worshipping God, we ou.^Iit to live in peace
and friendship with them, PfOtv/ithstanding these differences. —
That as tlie kingdom of God doth not consist in meat and
drink, but in righteousness and peace, the teachers v/iio make
holiness to consist in abstaining from this or that kind of meat,
miserably corrupt their disciples, by leading them to believe,
that thev can render themselves holy and acceptable to Gcd,
without practising holiness. — Lastly, in the above-mentioned
chapters, the apostle hath laid it down as in indispensable rule,
that no one, even by doing things innocent, should, by his ex-
ample, tempt a weak brother to follow him contrary to his con-
science; because, while tlie weak brother thinks the thing sin-
ful, his doing it is a sin, although in itself it may really be in-
nocent.

The foregoing principles and rules being the strongest barrier
against all usurpations on the rights of conscience, w}\ether by
the ecclesiastical or the civil powers, this passage of the Epistle
to the Romans, in which they are laid down by the inspiration
of God, should be regarded as the great charter of Christian
liberty ; and as such, it is highly to be valued, frequently read,
deeply meditated on, and carefully observed by Chris^ia^s of all
denom.inations. If these liberal principles and excellent rules
had been sufficiently understood, and duly respected from the
beginning, innumerable mischiefs would have b^en prevented,
which miserably wasted ihe church in former times j and there
would have been at this day, more of the genuine spirit of the
gospel among the disciples of Christ, than iu any period of
Christianity since the hrst ag:s. But alas ! it was the misfor-
tune of the church very early to fall under the teaching and

direction

588 ROMANS. View.— Chap. XIT.

direction of a number of proud, ignorant, ambitious men ; who,
being actuated by an immoderate love of power and wealth,
impiously usurped the prerogative of Christ, and imposed on the
people, not only doctrines not taught by Christ and his apostles,
but doctrines directly contrary to theirs, together with a variety
of usages in the worship of God of their ovvn invention, many
of them downright superstitions, and all of them sinful, when
imposed as terms of Christian communion. Nay, which is
worse still, these ungodly spiritual guides, vainly puffed up in
their fleshly minds, obtruded on mankind their ov/n definitions
of doctrines, confessedly above human comprehension, as the
infallible dictates of the Spirit of God, by whom they pretended
to be guided in their decisions. And having deluded ignorant
superstitious princes with that false pretence, they excited them
to persecute ail who resisted their unrighteous usurpations, and
who rejected that corrupt form of religion which they had esta-
blished. For these deluded princes, to stop the mouths of those
who stood up for the truth, made use of the diabolical arguments
of fire and sword, racks and gibbets, and every cruelty which fu-
rious bigotry could devise. So that during many ages, the
saints were v/orn out, and genuine Christianity V7as well nigh
banished from the earth. May God preserve his church, in
the present, and in all succeeding times, from the like evils,
that the religion cf Jesus may never ngain be made the instru-
ment of gratifying the evil passions of covetous and ambitious
men.

CoMMEMTART. NeW TRANSLATION.

CHAP. XIV. 1. The Jeivhh CHAP. XIV. 1 Him

Christian ivho is week in the faith ivho is weak in the faith
concerning meats and days, receive ^ receive j/^, * but not

Ver. 1. — 1. Him zvho is weak in the faith. The apostle means the
fevvijh Christian, who through weakness of understanding, or through
prciudice, was ignorant of the doctrine of the gospel concerning
meats and days j or whose persuasion of that doctrine was so weak,
that it did not intluence his conduct. To such persons, though iu
error, the apostle shewed great tenderness, when he represented them
only as iveak in the faith,— \x\ other passages, weakness signifies cul-
pable error, 1 Cor. viii. 7. Sojne with conscience of the idol^ eat it is a
thing offered to an idol, and their conscience being weak, is defied.

2. Feceive ye. Admit him to your company and conversation, and
allotv him to join uith you in the public worship of God. So tt^oc--
,?.eiu.Qxvoficii signilies, Rom. xv. 7. being the same with ^i^of^tci, Matt.
X. 40. and with its compound &i(T-'^i^ofieti, 2 Cor. vi. 17. — The persons
to whom this exhortation was addressed, were the well instructed a-
•mong the Jews, as well as among the Gentiles,

Chap. XIV.

ROMANS.

SS9

in order to the strifes ^ of
disputations.

2 One indeed believeth
he may eat ^ every thinpj :
hilt he who is weak IN
THE FAITH i (from ver.
1.) eaceth herbs ONLY. ^

3 Let not him ivho
eateth, despise him ivho
eateth not : and let not
him luho eateth not,
[K^iHm) condemn him ivho
eateth ; for God hath re-
ceived him. ^

7/e into your company, bni not in order
to passionate disputations concerning
his opinions.

2 The Gentile Christian, indeed^ he-
Hiveth that he may eat every kind of"
meat ; but the Jewish Christian, w/to
is vjeak in the faithy eats vegetables
cn'y in heathen countries, because he
cannot find meats which he tiiink-
eth clean.

3 Since bcth act from conscience,
Let not the Gentile ivho eateth every
kind of meat, despise the Jeiv iuh&
eateth not certain kinds. jItuI let not
the JeWi ivho eateth «<?/ certain kinds,
condemn the Gentile who eateth aM
kinds : for God^ by the spiritual
gifts bestowed on the Gentile, de-
clareth that he hath accepted him.

3. But not in order to the strifes of dispwialions. Mtj «? ^ixx^irrm ^i-
tbhayic-^m. The verb diUfc^ina-f^-cti, among other things, sl^'niiies to con-
tend with worda^ Jude ver. 9. But Michael the archangel^ cii ra c<«-
CoA» ^iuK^n>6f.i.i]><^^ when contending with the devil, he disputed about the
body of Moses. — Acts \\. 2. And when thty went up to "Jerusalen:,
they that were of the circumcision , hsxt^iyca-o, contendid wiili him, say^
ing. See Rom. iv. 2(\

Vcr. 2. — 1. Beluvcth he may cat e-very thing. The apostle speaks
not only of the Gentiles, hut of such well instructed Jewish Chrisfians
as knew their liberty in this matter. — Tli^iva ^a-y^.-v, Believeth lo eat,
19 an Hebraism, and signifies, believeth it is lawful (o eat ; thus Gen.
iii. 2. Of the fruit of the trees that ure in the garden we <*«?/, that is, it
is lawful for us to eat.

2. But he ivho is %veak in the faith, eateth herbs onltj. The e?;plfca-
tion given of this clause In the comraentary, is confirmed by Dr,nici"'s
practice, described, Dan. i. 8 — 17. j and by the behaviour of tho^e
priests whom Felix sent pri.'^oners to Rome *, of v;hom Josephus, De
vita sua, says, that even amidst their calamities they were not forgetful
of the right worship of the Deity : and that they fed on fgs and nuts.
T'hey did not join the heathens in their idolatrous worship : and ra-
ther than eat things sacrificed to idols, they hved on vegetables

Or by the weak in this passage, the apostle may have meant, seme
Essenes who had embraced the gospel. For that sect thought it un-
natural and unlawful to eat any kind of animal food. Ste Col. ii.
2:^. note 6.

Ver. 3. For God hath received him. God hath received both the
one and the other into his church, as is evident from his bestowing
on both the spiritual ^ifts \ and will receive both the one and the
©ther into his everlasting kingdom, although they may hiive erred in

their

390

ROMANS. Chap. XIV.

4 Who art thou that
condenwest another's house-
hold servant : bij his own
master he standeth or
falleth ' ; (ver. 10.) and
he shall be madete siandy^
for God is able to make
him stand,

5 One indeed (x^'t-*)
thinketh a day MORE HO-
LT ihan another ; but
another thinketh every-
day ALIKE. * Let every
one (ar?i/i^3(po^«T5<y. See i
Thess. i. 5. note 3.) be
convinced in his own
mind.

6 ('O ^^6?<yy, literally.
He who caret h Jor,) He
'udio ohservcth the dny, oh-
serveth it to the liOrd :
and he ivho doth not cb-

4f Who art thou that condernnest
another s household servant F He is ac-
countable to his own maste^, and
not to thee ; so that bu his oivn mas-
ter's sentence he must be acquitted or
condemned : and he shall be acquitted :
for God hath poiver to acquit him at
the judgment •, and will do it, if he
hath acted conscientiously.

5 "With respect to days, the Jew-
ish ChristiaUy indeedy thinketh one day
more holy than another ,• the new
moons, tor example, and sabbaths :
hut the Gentile ChristiaHy better in-
formed, thitikcth every day alike holy^
because the law of Moses is not the
law of Christ's kingdom. Let every
one direct himself according to Jiis oiun
conviction.

6 He ivho chssrveth the Jeiuish
holy daySy observeth them in obedience
io Christy who he thinks hath com-
manded them. He ivho doth not ob-
serve these daysy in obedience to Christ

tneir opinicn about meats and days, provided in that, and in every
thing else, they have acted conscientiously. — This is a powerful ar-
mament for our conversir.g in a friendly manner with each other, not-
withstanding we differ in opinion en religious subjects.

Ver. 4. — 1. By his ovjn master he standeth or fallelh. Locke \\\-
terprets this of one's standing in the church, or of h;s being exclud-
ed froi» it. See the following note.

2. Tna he shall he made to stand. UrctB^c-irAi. Whitby who trans-
lates this, He shall he established, thinks the meaning is, That the
weak Jew was to be established in ihc light faith concerning mcat-^
t»nd days, when he should see the temple desU'oved, and the law of
Mo<;es set aside. But neither this, nor Locke's interpretation, ac-
cords with the apostle's reasoning here. The interpretation given in
the commentary, I think, is the true meaning of the passage. For
seeing it appears from ver. 10. that the apostle is speaking of Christ's
judging his own servants at the last day, the standing, of which he
speaks, must be that mentioned, Psal. i. 5. The ungodly shall not stand
in the judgment ; consequently the apostle's meaning', is, the servant
of Ch.rist, who acts conscientiously, shall be honourably acquitted at
the judgment, even though he may have erred through ignorance.

Ver. 5. Every day alike. The Jewish holidays only being the
subject of controversy, what the apostle hath written concerning
them in this passage, cannot be extended to the Sabbath, institu:ed
at the creation, nor to the Christian Sabbath.

Ver.

Chap. XIV. ROMANS. 391

serve the day, to the he doth not observe themy knowing
Lord he doth not c^jfr-y^ that Christ hath aboiished them.
it: he ivho eateth, eat- He luho eateth all k'mds of meat indis-
eth to the Lord, for he criminateiy, eateth tlisrn in obedience
giveth God thanks : * to Christy who has permitted them
and he ivho eateth not, to be eaten j for he giveth God thanks
to the Lord he eateth for them, in the persuasion that
not, and giveth God they are permitted : and he vjho eateth
thanks. not every kind, in obedience to

Christ he eateth them notf and shew-

eth his persuasion that they are not

permitted, by giving God thanks for

the food he is allowed to eat.

7. For none of us Hv- 7 In thus declaring their sub-

eth by himself, * and jection to Christ, both of them act

none Of US dieth bt/ him- properly, Jor none of us liveiJi by his

self. Givn willy and none of us is allowed

to die by his oivn wilL
8 [T»^) But whether 8 But ivhether tue live, we live by

we live, we live by the the nvill of Christ ; or whether we

Ver. 6. For he giveth God thanks. By giving God thanks before
he eat^, be shews himsel' & religious person, who, in the raatter of
meats, acts accoiding to wh?.t be thinks is the will of God. — The
sentiment inculcated in this verse is excellent ^ as ure the ruks like-
wise in verses 3, and 4. Every man ought to believe concerning
his neighbour, that in ail religious matters, he acts according to con-
science, especially if he professes to do '-o : and though his conscience
be ill-informed, he should be left to its direction in these matters.
— The Greek commentators affirm, that the rules in this chapter
relate to meats and fasting only, and not to doctrines of faith, and
matters of great importance. But I see no reason for that limita-
tion. The rights of conscience, and of private judgment, are the
more sacred, the more important the affair is about which they are
exercised. And therefore in every thing of importance, as well a-i
in lesser raatlers, a man's own judgment and conscience, and not the
opinion and conscience of another, are appointed by Christ to be the
rule of his conduct.

Ver. 7, For none of us liveth by himself and none of us dieth by him-
self. Z'Av ri'H. To live to, or ly one, is to live at one^s pleasure ; and
A7ro3-yijcrx«v t<v<, To die to, or by one, is to d>e at one'^s pleasure. Thus
Sophocles' Ajax, ver. 990. ©ioi? tsS-vuksv ovr(^ ; He died by the will
of the gods : For the scholiast explains it, ^av Zii?^6u.u-iJt. 'i'he apos-
tle's argument is, since none of us is liis own master, neither hatli
any right to live as he lists, but all of us are the subjects of Christ,
and are obliged to do as he hath commanded, it is an usurpation of
Christ's prerogative, to pretend to rule the opinions and actions of
others in matters cf religion y and no person should submit to such
■an usurpation.

Ver.

39*

ROMANS,

die^ °jue die hi) the lu'ill of Christ.
Whether we Iwey therefore^ or d'le^ ^ive
are Christ*^ subjects : and should
not, in religious matters, be guided
either by our own will, or by the
will of others, but by his.

9 To this implicit obedience
from all, he hath the completest
title : jor to this end Christ both died
and rose, and liveth again in heaven,
that he might rule and judge both the
dead and the living.

10 But thou Jew, why dost thou
condemn thy Gentile brother^ because
ne neglecteth the distinctioa of
meats and days ? Or thou Gentile
aiso^ ivhy dost thou despise thy Jewish
brother y as a weak bigot, because he
observeth these distinctions ? In
such matters, we should not judge
one another \ for we shall all be placed
before the judgment seat of Christy to
be judged by him.

il This was declared to the Jews
long ago : " For it is ivrltien, I have
** S'WQvn by myself^ saith iht luord, the
" word is gone out of my m.outh,"

Chap. XIV.

Lord ; and whether W6
die, we die by the Lord :
whether we live there-
fore or die, we are the
Lord's.

9 For to this end
Christ both died and
rose, and liveth agaifij *
that he might rule over
both the dead ^ and the
living.

10 But thou^ why dost
thou, condemn thy broth-
er ? and thou alsoy why
dost thou despise thy
brother } for we shall
all be placed before the
iudgment-seat of Christ.

11 For it is written,
(Isa. xir. 23.) AS I live,
saith the' Lord, ^ surely
to me every knee shall

Ver. 9. — 1. Liveth again. Arfilv,(riy . Many M3S read n ere t^nTiv,
which may be tiauslatcd, contuiULi/i to live^ and seems the true read-

2. That he might rule over hath the dead and tJi£ living. From this
passage, and from Phihp..ii. 10. where (hose under the earthy aie said
to bow the knee to 'Jesus, it may be inferred, that the souls of men at
death, neither sleep nor fall into a state of insensibility. For if that
were the case, Christ could not with propriety be said to rule over
tl)em, nor they be said to bow the knee to him, — They who hold
that the souls of men sleep between death and the resurrection, af-
Erm that the government which Christ exercises over tiie dead, con-
sists in his maintaining their existence, and in his bringing them to
life at the resurrection, in order to be judged.

Ver. il. — 1. ^Js I live, saith the Lord. The words, scith the Lord^
are not in the Hebrew text, but are added by the apostle, to shew
that the passage quoted, was spoken by the Lord Messiah, who in
the foregoing vei^e, had said, Lonk unto me, and he ye saved, all ths
tfids of the earth. Accordingly the apostle tells us, Philip, ii. 10,
11. That agreeably to this prophtcy, every knee shall how at the name
cfjesus^ Sic.

2.

Chap. XIV. ROMANS. S91

bow, and every tongue &c. " 'Ihat unto me every knee shall

shall confess * to God. " how^ atid every tongue shall sii^ear.'*

12 {a^x av) TFell then, 12 U^ell ihen^ every one of us shall
every one of us shall give an account concerning himself to
give an account concern- Gody whose indulgence to the sin-
2;/^^ himself to God. cere, will make many ashamed of

their harsh judgments.

13 Let us therefore 7/0 \^ Let us therefore no more judge
more judge one another •, cne another bigots or profane persons,
* but yW^^^^ this rather, because our opinions and practices
not to lay an occasion of are different : hut ye Gentile Chris-
siumhling before a brother y tians, pass this sentence rather on
GX :xn occasion of falling.^ yourselves, that ye iv'ill not do any

thing nvhich may endanger your bro-
ther's virtue^ or occasion him to sin,

2. And cvcnj tongus confess to God. E'^of^oXoynTirai tm (dzu. This Is
the LXX translaiion of the passage. But in the rifbrew it is, unto
me every tongue shall svjear. But swinriug to God^ is different from
swearing hij God. For it sigmfies, eiilier a vowing to God, or an
answering to God upon cath, vvilh respect to our conduct. Now ths,
phrase being used by Isaiah in this latter sense, the LXX and the
a;postle have translated it very properly, Eyery tongue shall confess to
God ; shall either voluntarily, or by constraint, acknowledge God's
sovereign dominion, by giving an account of himself to him at the
judgment.— ^yy^*? /-c/v/, wiio in the passage quoted, declareth, That
every tongue shall confess to him at the judgment, being the Lord
Messiah^ (See ver. 2. note 1.) the apostle by adopting the LXX
translation of the passage, intlnaates that Messiah or Christ is God.
Besides Christ himself hath told us, That the Father judgeth no
man, but ha:h committed all judgment to the Son.

Ver. 13.-T—1. Let us no fnore condemn one another. Here as In
verses 3, and 10. ¥^'.vs-iv signifies to pass a sentence of condemnation.
The apostle's meaning is, since we are all the servants of Christ,
and are to be judged by him at the last day, we ought not to usurp
his prerogative, by pronouncintr one another profane, or bigotted, cr
wicked, merely because we differ; in opinion about matters, concern-
ing which Christ hath commanded us to judge for ourselves. Ne-
vertheless, notorious wickedness, whether in principle or practice,
whereby society is injured, being a matter subject to no doubt, we
ought not only to judge and condemn in our own minds every in-
stance thereof, but should rebuke those sharply \\'\\o are guilty of it

2. But judge ye this rather, not to laii an occasion of stumklin^r hfore
a brother, or an occasion of filling ; that is, pass this sentence on
yourselves rather, that ye will not lay an occasion of stumbling be-
fore a bro':her, by using your liberty respecting meats and days, so
as to lead him to follow your example, contrary to his conscience.
In the original it is, Lay a stunibiing-block, or a scandal. See ver. 21.
note, where the difference between these is shewn.

Vol. 1 . 3D

392

ROMANS.

14 I know by the light of reason,
And am persuaded by revelation from
the Lord Jesus^ that there is- no hind
of meat unclean naturally. Neverthe-
less^ to him ivho believeth certain kinds
to be tincleany to that man they are un-
clean : and he will sin, if he eat
them, either to indulge his own taste,
or to gain the favour of others.

15 Wherefore, if thy brother y who
thinketh certain meats unclean, is
made to sin through thy eating such
meaty whether it be by hating thee
as a profane person, or by following
the example contrary to his con-
science, or by apostatising to Juda-
ism, thou no lo?iger actest according
ie the love thou owest to thy brother.
Do not become the occasion of de-
stroying him 'ivith thy meat, for luJiom
Christ died.

16 Let not then the good liberty
tvhieh belongeth to yoUy he evil spoken
cfy as an indulgence of appetite to
the prejudice of others.

17 Te need not use your liberty
always : fir the religion cf Christ

Chap. XIV.

14 I know, and am
persuaded, by the Lord
Jesus, that there is no-
thing unclean ^ of itself :
(« |t£>;) yet to him ivhoac-
counteth any thing to be
unclean, to that MAN IT
IS unclean.

15 (As, 106.) Where^
fore, if thy brother be

hurt * through THY meatj
thou no longer it'alkest ac'
cording to love. Do not
destroy him with thy
meat, for whom Christ
died. ^ (See ver. 20.)

16 Let not then the
good iihich behngeth to you
be evil spoken of.

17 For the kingdom of
God * is not meat and

Ver. 14. There is nothing {^oivoy. Ess. iv. 38.) unclean cf itsef.
Things clean in themselves, that is, things naturally fit for food,
might be made unclean, by the positive command of God \ as raar.y
sorts of food were to the Jews. To such of them as believed that
command to be still in force, these foods were really unclean, and
could not be eaten with sin. — It is observable, that in this dis-
course, which is intended to shew that under the gospel all sorts cf
food may be used without sin, there is no exception of blood, and
things strangled, ver. 20. May we not from this infer, that the
prohibition of these things to the Gentile converts, mentioned Acts
XV. 29. is to be understood of such Gentiles only as had been prose-
lytes ? See Gal. ii. 21. note.

Vex. 15. — 1. If thy brother^ Xv-zs-htcii, he hurt through thy n:cat. De-
mosthenes uses this Greek word in the same sense, De Corona, p.
321. AvzTY.c-xi^ Hurt neither the allies, nor c.7Uj other of the Greeks.

2. Do not destroy him vcith thy meat, for ivhom Christ died. Do
not for the Fake of pleasing thy palate, dcf^troy him for whose salva-
tion Christ parted with his life. Here Christ is said to have died for
a person, who may he destroyed by sinning through our example.
See in what sense Christ died for all, 2 Cor. v. 15. note 1.

Ver. 17.— 'I. Tor the kiv^dom f Cod. By the kingdom of God,

Locke

Chap. XIV. ROMANS. 39S

drink, * but righteous- does not consist^ either In abstaining

ness, and peace, and joy from, or in using meat and drinh, hut

in the lioly Ghost. ^ in a righteous and 'peaceable behaviour ^

and in joy in the Holy Ghost.

1 8 And he ivho by 18 And the brother ivho by righte-
these things serveth cusness, peace, and joy in the Holy
Christ, ^ IS acceptable Ghost, serves Christ his Lord, (ver,
to God, and approved 9.) is acceptable to God, and will be
of men. approved by men.

19 IVell then, let us 19 Well then, let us pursue the
pursv the things of peace, things ivhich promote pease, (ind the
ana the things of mutual things ivhich advance that mutual edi"
edification. ^ fication^ which we ought to reap

from one another's example.

Locke understands the privileges of the kingdom or church of God,
But the phrase seems to be used here, In the sense in which it was
often used by Christ ; namely, to signify his religion, whereby God's
kingdom or government is effectually established in the minds of
men : and therefore the kingdom of God is s?.id to be within them,
Luke xvii. 21.

1. Is not meat and drink. Drink is mentioned as well as meat,
because though the law of Moses did not forbid any kind of drink,
the Nazarltcs abstained from wine, and ali kinds of fermented liquors.
Hence the exhortation, Col. ii. 16. Let no man judge yen in meat or
in drink. Perhaps some of the more zealous Jews abstained from
drinks prepared by the heathens, thinking them impure. Or the ex-
pression may be proverbial, signifying that the kingdom of God,
that is, true religion^ does not consist in the observation of any cere«
mony whatever. — The apostle expresses the sentiment mo:e fully, 1
Cor. vlii. S. For m^at commendeth us not to God ; for neither if we ec.t
do we abound ; neither if wc eat not are we defcient,

3. But righteousness, and peace, and joy in the Holy Ghost, Righ-
teous7iess comprehends justice, truth, purity, and self government.
Feace, is that charitable disposition of mind, which leads us, not only
to do benevolent actions, but to live in concord with those, who differ
from us in opinion on points of religion. Joy in the Holy Ghost, is
that satisfaction which results from the exercise of good dispositions,
wrought in us by the influences of the Holy Ghost, and from the
hope of eternal life, sealed to us by his gifts.

Ver. 18. He who by these things serveth Christ. Having told
them, ver. 9. that Christ is their master, he here describes the service
which Christ requires from his servants.

Ver. 19. And the things of mutual edtf cation. Oix.ooaf.irjq, Edifceiiion,
Is a metaphor, formed upon that noble idea which Paul hath so fre-
quently inculcated. That all Christians constitute one great temple,
erected for the worship of God, Ephes. ii. 20. Wherefore, to pur-
sue the things of mutual edification, is to perform to each other thof.e
offices by which we may be built into this temple, of which Christ is

2 " the

3«4. ROMANS. Chaf. XIV.

20 Do noi,for the sake of the plea- 20 Do not for the sake-
sure of eating this or that kind of of meat datrotj x\it -woxVi
tneaii destroy your brother's virtue, of Gad. * All MEATS
which is the luork of God. All kinds indeed are clean ; but
of meats i indeed , are clean under the THAT MEAT IS bad to
gospel; yet that meat is bad to the the man who eateth
mauy ivho eateth it, not from a per- through a stumbling-block*.
suasion, of its lawfulness^ but through

the tnfuejice of example,

21 It is commendable neither to eat 2 1 It is good neither
fiesh ©f any kind, nor to drink w/V/f, to eat flesh, nor to drink

nor to do any things however inno- wine, nor TO BO ANt

cent, whereby thy brother is brought thing ^j/ TX'/^/V/i thy bro-

into danger of sintiingy or is made to ther is made to stumbky

sin J or is lueakened in his attachment or to fall} or is weakened. *
to the gospel.

22 \ own then hast a just persuasion 2% Thou hast faith i
concerning the lawfulness of all hold it fast * {y.Axa) *with

the chief corner-stone : or being already built in it, that we may be
firmly established in our place there.

Ver. 20. Do not for the sake of meat destrsy the ivork of God. E^-
Vo» 0£s, The work of Gcd, is that which God h working in the heart
of our brother ; namely, faith and holiness. For if the apostle had
been speaking of persons^ who, on account of their regeneration, are
called the %VQ-rh of God, he would have used the Vscrd 7rair,^iu., as he
does, Ephes. ii. 10-. Besides, the apostle's words, so interpreted,
imply, that the truly regenerated may be destroyed. See ver. 15.

Ver. 21 Is made to stumble, or to fall, or is weakened. U^oa-Koiz-rH
sfgnif]^es to dash one's foot against something without falling, or be-
ing much hurt : ^KuvhaXiZ^ixsti ^ is to fall by stumbling, and be lamed,
from (TKdi'/jjj to hah. Aa-^ivn, is to be weakened, in consequence of
such a fall. See ver. 13. note 2. — The first of these words is used
to express tlie case of a person, who being tempted to commit sin,
yields a little to the temptation, but recovers himself: the second
expresses the ease of one, who through temptation actually commits
sin, contrary to knowledge and conviction : the third expresses the
situation of a person, who, by sinning^ hath his integrity and sense of
rehgion so weakened, that he is in danger of apostatising.

Ver. 22. 'L'/.c-k;. Thou hast faith, namely, concerning the lawful-
ness of eating every kind of J'^eat, ly^i, hold it fast ; so i^i signifies
here, as is plain from what follows : for this is one of the many
sentences, in which the apostle uses the same word in different senses.
Locke thinks the apostle advised the Romans to satisfy themselves
with their own persuasion, in religious matters of an indifferent na-
ture, without disputing about them, or by their practice in them
leading the weak to sin. But the exhortation, to hold our faith fast
with respect to oursehes, in the sight of God, implies also, that we are
to consider our faith in these matters, as a thing of importance, and

not

Chap. XIV. ROMANSo SS3

respect to thyself in the kinds of meat'. Hold that persuasiorp
sight of God. Happy IS fast, so far as respects thine oiun con-
he (o (W)) K^ivuv) who doth duct^ in the presence of God : but do
not condemn himself by not use thy hberty, so as to lead
tvhat he approveih, others to sin. Happy is he iuh$

doth not subject himself to punishmeniy
hy doing what he approveth as lawful,
23 (Ae) For heivhodiS' 23 For he who seeth a difference in

cerneth a difference ^ BE- meats, is liable to punishment, if
TWEEN MEAT Si is con- through thy example, he eat what
demned if he eat ; be- he thinks unclean j because he eatetk
cause HE EATETH not not from a persuasion that it is lawfuly
{iK)from faith : for what, but to please others. This is wrong :
ever is not from faith is for whatever is done without a con-^
sin. * viction oj its lawfulness, is really siny

though it be lawful in itself,

not to dissemble it when properly called to shew it, nor at any time
to act contvaiy lo it. The true import of the rale is, that we are to
beware ot condemning ourselves, by leading others into sin, through
an unseasonable display of our faith, or through actions in themselves
lawful, without any necessity calling us to do them.

Ver. 23. — 1. He who discerneth a difcrence between meats. This
is the ordinary signification of the word ^<a;c^<vo^£yi^-. So Acts xv.
9. KiJt; iioiv ^nK^ivi, And put no difference between us and them. Be-
sides, it suits better in this place than the common translation, He
that doubt eth.

2. For whatever is not from faith is sin. Here, as in ver. 22. faith
signifies, not the belief of the gospel, but the persuasion that what
one doth is lav>^ful. So understood, the apostle's declaration is per-
fectly just in every case : because if a man acts without that persua-
sion, he ac;s without any principle of virtue, being guided raerelv
by his own inclinations. And therefore, although what he doth may
in some instances be materially right. It is in the sight of God, sin^
as being done without any sense of duty. From this it follows, that
if a person acts contrary to his conscience, as the apostle in the be-
ginning of the verse supposes the Jews to do, he is exceedingly
blameable. — Augustine mistook the meaning of this text, when from
it he inferred, that all the best actions of the heathens, were no bet-
ter than splendid sins. For though they had not faith in any divine
reyelation, they might have the faith mentioned by the apostle ; I
mean, a firm persuasion of the lawfulness of their own actions, and
an inclination to please God, by doing what they thought right and
acceptable to him,

Alriiost all the ancient MSS and many of the Greek fathers, have
at the end of this chapter, the doxology found, Rom. xvi. 25, 2Q,
27. And KnatchbuU thought this its true place, because of Its rela-
tion to the subjects treated of here and in the foregoing chapter.
He therefore supposed, that it was taken from this chapter, and add-
ed

S96 ROMANS. Vifw.-^CHAP. XV.

ed in the end of tlie eputle, to give a sanction to the xvth and xvith
chapters, which, it is said, Marcion endeavoured to expunge. But
as Estius observes, the insertion of the doxology here, evidently in-
terrupts the apostle's discourse, which is continued to the 8Lh verse of
the next chapter. And therefore 'this cannot be its place. — The
Alexandrian P/IS. hath the doxology in both places. — Jerome sup-
posed it was taken from the end of the epistle, and inseried here by
Marcion, who wanted to cut oil the xvth and xvith chapters, and to
jnake the epistle end here.

CHAP. XV.

View eind IllustraUon cf the Matters cotitained lii this Chapter,

N. B. For an account of the first seven verses in this chapter ^ see
the last part of the illustration pref.xed to Chap. XIV.

'"PHE apostle, in the seventh verse of this chapter, having ex-
-^ liorted the Jewish and Gentile Christians at Rome, to a
cordial union, from the consideration that Christ had received
both into his church, naturally turned his thoughts to an objec-
tion which might be made to this doctrine ; namely, that if
Christ had meant to receive the Gentiles, he would have
preached to them himself. To this the apostle replied, that Jesus
Christ was born a Jew, and preached to the Jews only, because
thereby in the end, he most effectually accomplished God^s
promises to the fathers, concerning the blessing of the nations
in Abraham's seed, ver 8, 9. — Farther, because the Jews were
unwilling to be united with the Gentiles in one church, the
apostle quoted various passages from their own prophets, fore-
telling that the Gentiles in future times, would be Messiah's
subjects, and join the Jews in worshipping the true God,
ver. 9, 10, 11, 12.— ^-Wherefore, God having determined from
the beginning, to make the Gentiles his people, the Jewish be-
lievers were bound to acknowledge such of them as were con-
verted, for their brethren and feilow-heirs of the promises of
God, notwithstanding they did not obey the law of Moses.
And having thus established the title of the Gentiles to all the
privileges of the people of God under the gospel dispensation,
the apostle prayed that God would fill them with all joy and
peace, through the firm belief of their title to these great bless-
ings, ver. 13.-

Both the doctrinal and practical part of this epistle being

now finished, the apostle makes a very handsome apology to the

Romans, for writing so long a letter to persons with whom he

was not personally acquainted. He told them, that having a

ood opinion of their virtue and knowledgej ver, 14.*— he had,

on

Chap. XV.— Vinw. ROMANS. 39?7

on that account, v/rltten to them with the more freedom, to
bring things to their remembrance. And that he had done this
likewise, because he was both quahfied and authorized to teach
them, by virtue of the apostolical office which God had con-
ferred on him, for the purpose of converting the Gentiles,
ver. 1 5, 16. — ^Then, to prove his apostleship to the Romans, he
told them that he had good- reason to boast of his success, ia
converting the Gentiles, and in presenting them to God as aa

acceptable offering, ver. 1 7 But that in this his boasting, he

would speak, not of the things which Christ had wrought by-
others to make the Gentiles obedient, but of the success which
he himself had had in converting them by his own preaching;
and miracles, ver. 18, 19 — Moreover, to give the Romans a
just idea of his character and success as an apostle, he in-
formed them, that he had always made it a rule, not to preach
the gospel where it had been preached before, lest he might
have appeared an inferior workman, who builded on a founda-
tion laid by another. But that he had gone to the most igno^
rant and barbarous nations, that the prophecies concerning tha
conversion of the Gentiles might be fuliilled, ver. 20, 21.- —
And that his resolution of not preaching where the gospel had
been preached before, was the reason of his not visiting Rome
hitherto, ver. 22. — But now having no more opportunity of
that sort, in the parts from Jerusalem to Illyricum, and having
long had a desire to see the Romans, he would certainly come
to them in his way to Spain, ver. 23, 24. — At present he was
going to Jerusalem with the collections which he had made for
the poor of the brethren in Judea, ver. 25, 26, 27. — But when
that service was fmished, he would come to Rome, ver. 28,
59. — In the mean time, he earnestly begged their prayers, that
he might be delivered from the disobedient in Judea ; and that
the service he was performing to the brethren in Jerusalem,
might be acceptable to them, ver. 30. — Lastly, because there
had been great dissensions among the Rom.ans about the method
of justification, and about the obligation of the law of Moses,
he wished the God of peace to be with them all, ver. 33 ; thus
adapting his apostolical benediction, to their particular circum-
stances.

New Translation. Commentary.
CHAP. XV. 1 JVe CHAP. XV. 1 TFe i/ien w/io are
then iL'ho are able men, nvell instructed in the Christian doc-
ought (/3a;r««Jc^y) to bear trine, cughi so to behave towards the
the lueaknesses of the una- ignorant^ that their errors may hurt
bkj " and not to please them as little as possible : afid should
ourselves ONLT. fiot jjlease ourselves only inwlmt we do,

Ver. 1. IVe then who are able men, ought to hear the weaknesses of

the

s^s

ROMANS.

.2 Wherefore let every cne of tis
jjUase his neighbour m things inno-
cent, to the promoting of his virtue
and 2^^^cey for the sake of edifying
the body of Christ, Rom. xiv. 19.
note.

3 For even Christ pleased not hnn-
self: his own pleasure was not the
object of his actions, hut the glory
of God and the good of others, as
it is writteny 2 he reproaches of them
'who reproached thee^ have fallen on
me : the punishment due to the
wicked, who, by their speeches and
actions dishonoured God, was laid
on nie.

4 But nvhatever things luere before
nvritten in the scriptures, ivere ivrit-
ten for our instruction^ that through
our recollecting the jjatiencef where-
with holy men have borne reproaches
and sufferings for the glory of God,
find the consolation which they re-

€hap. XT.

2 (r^g, 93.) Where-
fore let every one of us

please his neighbour, t9
HIS good, for the sake of
edification.

3 For even Christ
pleased not himself : "
but as it is written,
(Psal. Ixix. 9.) ^ The re-
proaches of them luhf
reproached tiiee, have
fallen on me.

4 (r«5) But luhatever
things were before nvrit-
tenj were written for
our instruction, that
through the patience
(see 2 Pet. i. 6. note 2.)
and consolation of the

the imahle. This is a literal translation of the passage, not different
^n sense from the common version : only it marks more distinctly
the apostle's allusion to tbe custom of traveiiers on foot, who, when
nny of their company fall sick or lam.e, support him, till they bring
him to some convenient resting-place.

Ver. 3. — i. For even Christ pleased not himself. Christ might in
his own lifetime have declared the law of Moses abrogated, and have
eaten of all kinds of meat indifferently, and have freed himself from
the burdensome services enjoined by the law. But because his do-
ino- so would have been premature, and by bringing reproach on the
gospel, might have marred its success among the Jews, he abstained
from the meats forbidden by the law, and performed the services
which it enjoined* and thereby shewed, that he did not make it an
object to please his natural appetites, but in all his actions, studied
to promote the honour of God, and the happiness of men.

2. But as it is vurittcn^ The reproaches of them who reproached ihee^
have fallen on me. That this psalm is a prophecy concerning Christ,
wx learn from the evangelist John, who affirms, chap. xix. 28. that
their giving Jesus vinegar to drink on the cross, v/as a fulfilment of
the 21st verse of this psalm. In hke manner, ver. 9. The %eal of
thine house hath eaten me up., was applied to Jesus by the disciples,
John ii. 17. St Paul therefore hath rightly interpreted Psal. Ixix. 22,
^3. of the Tews who crucified Christ. Sec also Rom. xi. 10. note 2.

ver.

Chap. XV. ROMANS. 399

scriptures, we might ceived, all recorded in the scriptures^
have hope. we might have hope of attaining the

like patience and consolation in the

like circumstances.

5 Now Mny the God 5 Now may Gcdy the author of the
of patience and consola- patience and consolation of the saints,
tion, ' grant you to have grant you to have the very same dispo^
the same disposition * to- sition towards 07ie another always 3,
wards one another ^ ac- according to the will and example ot
cording to Christ Jesus •, Christ Jesus :

6 That unanimously^ 6 That joining together in reli-
with one mouth ye may gious worship, wianimously with one
glorify the God and Fa- voice ye may praise the God and Father
ther of our Lord Jesus of our Lord Jesus Christy for his love
Christ. * to men.

7 Wherefore receive 7 Wherefore, hold communion with
ye one another, even as one a?Jother, notwithstanding ye differ
Christ also hath received in opinion about meats and days,
us, ^ to the glory of God. even as Christ also hath received us all

into his church, to the glory of God

Ver. 5. — 1. Now may the God of patience aJid consolation. Having
in the preceding verse mentioned the patience and consolation of the
scriptures, he in this calls God, the God of patience and consolation^ to
shew that the patience and consolation of the saints proceeded from
God. In like manner, having in ver. 12. said, m him the Gentiles
sliall hope^ he calls God, ver. J 3. the God of hope, to shew that the
hope which the Gentiles entertained of salvation, proceeded from
God. So also, ver. 33, the God of peace, and elsevvhere, the God of
glonj, the God of order ^ &.c.

2. Grant you to have the same disposition towards one another. The
%vord (p'smv, signifies to care for, as well as to think, Philip, ii. 2. note
2. Wherefore, a dispc^ition to live in peace with one anolher, and
to bear one another's weaknesses, according to Christ's precept and
example, is here prayed for in behalf of the Romans. See 1 Coi. i.
10. note.

Ver. 6. That unanimously with one mouthy ye may glorify the God
snd Father of cur Lord ^esus Christ. 6o our translators have ren-
dered the phrase, rev Btov Koti 'xttri^ot, in other passages. See 2 Cor.
xi. 31. Ephes. i. 8. 1 Pet. i. 3. — I'he praising God for his goodnet:*
to men through Jesus Christ, is a principal part of gospel worship.
— In the former chapter, the apostle had exhorted the Romans, not
to break off familiar intercourse with one another, on account of
their differing in opinion about disputable matters. Here he en-
joined them to continue in church communion, and to join in the
public woiship of God, with hearts full oi Christian love tovvarJf
one another, notwithstanding such differences : and in particular,
they were r.> join in this cordial manner, in singing the praises c£
God, and in repeating the doxologies, if that practice was then in use.
Vol.. i. 3 £ Ver,

400 ROMANS. Chap. XV.

8 To Christ's receiving the Gen- 8 Now / affirm^ that
tiles, it is no objection that he Jesus Christ beeame a mi-
never preached to them : fir 1 af- nister of the circumci-

jirmi that Jesus Christ became a mi- sion ' on account of the

nister of the circumcision^ on account of truth of God, («5 to) in

estabhshing the truth of God^ in order order to confirm the

that by converting the Jews, and promises made to the

sending them to preach to the Gen- fathers \ *
tiles, he might accomj)Ush the promises
made to the fathers^ concerning the
blessing of the nations ;

9 And that the Gentiles might 9 And that the Gen-
praise God, on account of the mercxj tiles might praise God
shewed them, as it is written, " Thou on account of m^xcy \ * as

Ver. 7. Wherefore receive ye one another, even as Christ also hath
received us. See Rom. xiv. 1. note 2. According to Locke, this
exhortation had no relation to their holding church communion
with one another, because there were no schismatical assembhcs a-
mong the Romans at this time. But the contrary is evident from
Rom. xvi. 17. Besides, in the verse before this, he expressly enjoins
them to worship God jointly, in the public assembhes.

Ver. 8. — 1. Now I ajlrni^ that Jesus Christ became a minister of the
circumcision^ Sec. Jesus Christ was born a Jew, and exercised his
ministry among the Jews, in order that the truth of God's promises
to the fathers, concerning the blessing of the nations in Abraham's
seed, might be performed by the conversion of the Jews and Gen-
tiles. For, as the Jews were the only people on earth, who worship-
ped the true God, and had his oracles or revelations in their hands^
it was absolutely necessary that the gospel, in which all the former
revelations terminated, should be first preached to them •, that a
sufficient number of them receiving it, might preach it to the Gen-
tiles, as the fulfih-nent of the former revelations, of %vhich their nation
were the keepers. The gospel being thus offered to the Gentiles, as
the word of the same God who anciently spake to the fathers of the
Jewish nation by the prophets, that circumstance, with the m.iracles
which accompanied first preaching of it, so powerfully demon-
strated it to be from God, that multitudes of the Gentiles receiving
it, turned from Idols to worship the living and the true God j where-
by the truth of God's promise to the fathers, concerning the blessing
of the nations in Christ, was illustriously confirmed, and the Gen-
tiles had an opportunity of glorifying God, for his mercy in their
conversion. See Rom. ix. 23. note 1,

2. The promises made to the fathers. So the phrase, its-ayysA/at? rat
iss-ecrt^uvy signifies, being the genitive of the object. See Ess. iv. 24.
No. 2.

Ver. 9. — 1. And that the Gentiles might praise God on account of
mercy. See Rom., ix. 23. note 1. Conversion to the true God, be-
ing the mercy or blessing v hich God promised to the fathers of the
Jewish nation to bestow on the Gentiles, it is particularly mentioned

here

Chap. XV. ROMANS. 401

it is written, (Psal. xvlii. ** hast made me the head of the
43, 49.) For this cause I " heathen ; therefore I ivill glorify
will glorify thee among " thecy O Lord, among the heathen ;"
the Gentiles, and sing My disciples will glorify thee for
* to thy name. making me the head of the heathen :

a fid sing unto thy narne^ on account of
their being saved by me.

10 And again, -M05£5 10 And again y Aloses- foretelling
saith, Rejoice ye Gen- the subjection of the Gentiles to
tiles with his people. * God, saith. Rejoice, ye Gentiles, with
(Deut. xxxii. 43.) his people.

1 1 And again, (Psal. 1 1 And again, " 0 praise the
cxvii. ].) Praise the ^^ Lord alt ye nations, praise him all
Lord * all ye Gentiles, " ye people.^' Praise the Lord be-
and exceedingly praise cause ye enjoy the privileges of the
him, all ye people, gospel, along with the Jews, where-
by " his merciful kindness is great
" towards us."

12 And again, Isaiah 12 And again, Isaiah saith, chap.

here, not only to make the Gentiles sensible that they ought not to
despise the Jews, through whom they have received so great a bless-
ing, but to persuade the Jews to acknowledge the Gentiles as the
people of God, and heirs of the promises equally with themselves,
in short, they were to live together in peace, and love, and church-
communion, praising God jointly for his truth, and for the mercy
shewn to both.

2. And sing to thy name. The original word •^'tcXa^ signifies to
praise God with the voice, accompanied with musical instruments.
See ver. G. 11. notes. — This passage of PsaL xviii. is rightly applied
by the apostle to Christ : For as Whitby informs us, the following
ver. 50. Great deliverances giveth he to his hing, and sheweth fnercy to
his anointed. (Heb. to his Messiah) to David and to his seed for ever-
more, is interpreted by the Jews of Messiah j not to mention that
Hosea hath prophesied of Christ, under the name of D^vid, chapw
iii. 5.

Ver. 10. And again he saith. Rejoice ye Gentiles with his people.
The apostle's design in this part of his letter, being to persuade the
Jewish and Gentile converts to a cordial union in the public wor-
ship of God, it was of great importance to shew the Jews, that this
coalition was foretold in their own scriptures. The passage quoted
for that purpose, is Deut. xxxii. 43. where our translators have sup-
plied the word %vith, as the apostle likevv-ise hath done. But though
ivith were omitted, and the marginal translation of the passage were
adopted. Praise his people., ye nations, the sense would be the same ;
because the Gentiles could not praise the people of God as happy,
unless they acknowledged and worshipped the same God with them.

Ver. 11. Praise the Lord. The original word cciyHth signifies to
praise by sinpng, Luke ii, 13,

2 Ver.

402

ROMANS.

xl. 10. « In that day there shall
<« be the root of Jesse, which shall
" stand for an ensign of the people :
" and to it the Gentiles shall seek"
for protection, govern inent and sal-
vation. " And his rest shall be
*« glorious."

13 Now may Gody who hath au-
thorized you Gentiles to Jiopc for
salvation, fill you with the greatest

joy and peace in believing the pro-
phecies concerning your conversion,
in order that ye may abound in that
hope^ through the power of the Holy
Ghost conferring on you his gifts,
and filling you with good disposi-
tions.

14 However, my brethren, though
I have given you both instruction
and reproof, I have not a mean

Chap. XV.

sailh, The root of Jesse
shall bey ' and he who
standeth up to rule the
Gentiles SHALL BE. In
him the Gentiles shall
hope. *

1 3 Now may the God
of hope fill" you with all
joy and peace in believ-
ing, in order that ye may
abound (t^j, 71.) in that
hope, (ver. 12.) through
the power of the Holy
Ghost.

14 However my breth-
ren, even I myself 2iXx\ per-
suaded concerning you, *

Ver. 12. — 1. The root of Jesse shall he Kai o «v<r<wex^, (See Ess.
iv. ST.) and he who standeth up to rule the GentiLs shall he. This
clause in the Hebrew runs thus, There shall he the root of J esse ^
'uohich shall stand for an ensign of the people. But the apostle hafh
adopted the LXX transhition, because it represents the prophet's
jneaiiing with sufficient exactness. For as soldiers in marching or
fighting, follow the standard of their prince, a standard n\2Ly we put
metonymically for a prince or ruler. — The meaning of the prophecy
IS, At the proper time, the root of Jesse shall revive ^ and he who stand-
eth up to rule the Gentiles^ shall spring from it. — In allusion to this
prophecy our Lord calls himself. Rev. v. 5. 21ie root of David ; and
Rev. xxii. 16. The root and offspring of David, to signify that he is
the ife and strength of the family of David as well as its offspring j
that iamily being raised and preserved for the sole purpose of giving
birth to the Messiah.

2. And in him the Gentiles shall hope. In Isaiah it is, And to it tlie
Gentiles shall seek. But the meaning of both expressions is the
same. For in scripture, to seek a person or things is the same with
hoping iu^ or trusting to that person ox thing. See Job v. 8. Psal. iv. 2.

Ver. 14. Even I myself am persuaded concerning you, that your-
selves also are full of goodness, &c. This apology for writing to a
ci"urch, with xvhicii tiie apostle was not ?cquainted personally, was
the more necessary, that in his letter he had cjiposcd some of their
strongest prejudices, and had rebuked them for certain ine^^ularities
in their conduct. But he was entitled to instruct and reprove
them, by virtue of his apostolic office, ver. 15. The truth of which
he proved, by his success in converting the Gentiles, ver. 16, 17.
End by the miracles he had wrought among them, and by the gifts of

Ghap. XV. ROMANS.

that yourselves also are
full of goodness, being
filled with all know-
ledge, able also (v»S^t2<i»)
to instruct one another.

403

15 But I have written
the more boTdly to you,
brethren^ ' partlij as calL
ijig THINGS to your re-
mewhrancey through the
grace nvhich is given me
of God.

16 In order to my be--
ing a minister ^ of Jesus
Christ («$, 149.) among
the Gentiles, ministring
the gospel of God, that
there might he an offering
of the Gentiles y * most ac-
ceptable, being sanctified
by the Holy Ghost. ^

opinion either of your knowledge or
virtue. For even I myself am per-
suaded concerning you, that, in gene-
ral, ye are full of good dispositions :
and that being filed luith all bicwledge
of the Christian doctrine, ye are able
also to instruct one another.

J .3 But, notwithstanding my good
opinion of you, I have ivritten the more
boldly to you, brethren, partly as calling
things to your reinembrance, which 1
am qualified tp do through the grace.
of apostl'eship given me of God,
(Rom. i. 5. xil. 6.)

1 6 In order to my being (A«T»^yoy) a
public minister cf Jesus Christ, among
ike Gentiles^ ministring to them as a
priest, the knowledge of the gospel of
Gcd, that by their believing it, there
might be an offering of the Gentiles most
acceptable to God, being cleansed, from
their former impurities, by the influ-
ences of the Holy Ghost, accompany-
ing my preaching.

the Spirit be had communicated to his converts in all the Genti;;-
countries, from Jerusalem round about as far as lllyrlcum, ver. 19.

Vei', 15. / have written the more holdhj to you, brethren^ partlij^ &:c.
Whitby thinks, «7ro ^s^a^, in part, signlfes the Gentile part of the
rhurcb at Rome, to \vhom Paul wrote, to put them in mind of
God's great goodness to them. But though the phrase denotes a
part of .the Corinthian church, 2 Cor. ii. 5. I think it is elegantly
used in this place, to insinuate that his design in writing was, be-
sides calling things to their remembrance which they knew, to in-
struct them in some things which they did not know.

Ver. 16. — \: A 'minister. The original word ^eim^yov, denotes
one who performs some public oihce for the people, especially of the
sacred kind. This ^znse it hath here ; for it is added, h^a^yvurx, mi-
nistering as a priesi. It Is also applied to rulers, Rom. xiii. 5. Tlieu
are AcxM^ybi Qm, public ministers of God.

2. That there niight be' an offering cf the Gentiles^ most acceptable.
By representing the converted Gentiles as a most acceptable offering
to Gcd, the apostle alluded to Isa. \\\i. 20. They shall bring all
your brethren for an offcri.i^ to the Lord., out of all nations. But this
offering, was not a sin-offcvin^^ bet a free-will offering ; for the apos-
tle no where speaks of his offering sin offerings.

3. Being sanctifcd by the llbly Ghost. According to the law, the
sacrifices were sanctified, or made acceptable to God, by being salted

^04 ROMANS. Cha?. XV.

1 7 i havs threfore cause of boast- 17 1 have therefore
ingy through Christ Jesus ^ *ivith respect hasting through Christ
to xi\y lucceas in things pertaining to Jesus (sup. ttotret.) WITH
God; my success in presenting the RESPECT ro things per-
Gentiles an acceptable ofSiering to taining to God. *

God.

18 Now though I migh^ justly 18 (r^g, 98.) But I
claim praise, on account of the sue- will not dare to speak
cess of my disciples, yet 1 ivill not, any thing of ivhat Christ
in this boasting, dare to speak any hath not wrought BUT
thing of luhat Christ hath not nvrought, OF WHAT HE HATH
but of whjt he hath lurought bij me WROUGHT ^ by me in
personally, in order to make the Gen- order to the obedience of
tiles obedient to the gospel, both in the Gentiles in word and
profession and pmclice, (See Rom. i. deed.

5, XV. 26.)

19 Bu the psvjer cf mlraclesy per- 19 By the poiuer of
formed by me on the sick and signs and wonders, "

and laid on the altar by the priest, Matt, xxiii. 19. Mark. ix. 49.
Eut the Genliks conveTled from idolatry, to the worship of the true
God through the apostle's labours, were oiFerea by him to Gcd as a
free will offering; and were sanctified, or made acceptable to God>
by the influences ai^d gifts of the Holy Ghost, which the apostle had
conferred on them. Ey tliese gifts, the Gentiles were strongly con-
firmed in tlif; faith of the gospel, and cleansed from their former im-
purities. This was an exercise of the priest's ofRce, and a sanctifica-
tion of the olTering which was far more excellent, effectual, and
acceptable, tlian the sanctification and offering of the sacrifices of
beasts prescribed in the law.

Vcr. 3 7, I have thercjove boast mg through Christ Jesus, with respect
id things pertaining to God ; that is, in performing the priest's office.
We have the phrase, To, tc^I^ rev ©gov, Things pertaining to God, in
the same sense, Pleb. v. 1. — The apostle had reason to boast of hi»
success in converting the Gentiles, because thereby the truth of his
npostleship was put beyond all doubt, and his zeal for the interest of
his master, v.-as highly gratified.

Ver. 18. Speak any thing of what Christ hath not wrought , but of
what he hath wrought by me. The words bat of what he hatk
wrought, are supplied, because they are necessary to complete the
sense. See Gen. Pref. The apostle would not speak gf what
Christ had not wrought by him, but by his disciples, for making the
Gentiles obedient j tliough he might have claimed some praise also
from their success. But he would speak only of what Christ had
wrought by him personally, namely, that he had preached the gospel
with the greatest success, from Jerusalem, and round about in all the
Gentile countries, as far as lUyricum.' — More examples of whole
clauses omitted, which n-ust be supplied, see Rom. v. 12. note 1.

Ver. 19. — 1. By the power of signs and wonders. It hath been

thought

Chap. XV. ROMANS. 405

AND by the power of maimed, and what is still greater bjf

the Spirit of God, * so the power of the gifts of the Spirit cf

that from Jerusalem and God^ communicated by me to the

round about as far as Gentiles ; so that beginnittg at jeru-

Illyricum, ^ I have fully salem^ and going through the coun-

preached ** the gospel of tries round about ^ as far as lllyricutn^

Christ. I have fullij ^\iA successfully ^;;v^i-/;f J

the gospel of Christ »
2Cr And IT B'ECAME 20 And it became me thus diligenilij

thought, that the supernatural works performed by our Lord and
his apostles, were distinguished by different names, to mark the end
for which they were performed. That such of them as were intend-
ed for proving the truth cf any doctrine asserted, or message brought
by the miracle worker, were called, 2i!^«<s, Signs^ Mark xvi. 20. —
That Such of tlicm as were intended to astonish and terrify, and
draw the attention of the beholders, were called, Tig<«T«, IVonders.
Of this sort, was the punishment of Ananias and tJapphira with
death, and of Elymas with blindnesr.. — In the gospels, the miracles
CI Christ are commonly termed, AyvetjW^f , Mightij ivorksy Tvlark vi. 2,
5. 14. to express the great power exerted in the performance of them.

2. And by the po\ver of the Spirit of God. This being different
from the povoer of signs and wonders, mentioned in the foregoing
clause, must signify the gifts of the Spirit, called Heb. ii. 4. Distri-
butions of the Holy Ghost. These were the word of wisdom, the
word of knowledge, faith, prophecy, utterance, the discernment of spirits,
the gift of tongues, end the interpretation of tongues ; all which are
generally distinguished from mirpxles.

3. In so much that from "Jerusalem, and round about as far as Illy-
ricutn. Illyricum was a country in Europe, lying between Pannonia
•and the Adriatic sea. It is now called Sclavonia, In the History
of the Acts, there is no mention made of Paul's preaching the gosne!
in Illyricum. Nevertheless, as that country, on the south bordered
with Macedonia, v.'here Paul often preached, he may, on some occa-
sion or other, have gone from Macedonia into Iliyricum. Yet th"s
supposition is not necessary, as the apostle does not say he preached
the gospel in Illyrium, but only as far as Illyricum. The expression

from Jerusalem, round about as far as Illyricum, implies, that at the
time the apostle wrote this letter, Illyricum was the boundary of
his preaching westward : And that he propagated the gospel, not in
a direct line from Jerusalem to illyricum, but ftir and wide on every
liand, thiough the interjacent countries. — That the gospel was at
length preached in Illyricum, appears from Titus going into Dalma-
tia, which was a part of Illyricum.

4. / have fully preached the gospel, or fully declared \\.. So the
Gre"»k word zrixM^c-fy-ivott signifies, Wntt. v. IT. I am not come to de-
stroy the law and the prophets, but, TrX^aT-ecij f^Hy ^^ declore, of ex-
plain them. — 2 Tira iv. 17, That by me the preaching of the gospel^
srAjjgo^egjjS^jj might be fully declared. See note I. on that verse.

Ver.

406

ROMANS.

U preach ike gospel, not luJiere Christ
luas acknoiuledgedt that I might not
build on afiothcr maris foundation.
That would have been to perform
the office of n subordinate teacher,
which is far niore easy than that
of an Apostle.

21 But I have preached to the
most ignorant nations, so that, as it
is Tjritteu, thetj shall knoiu the Savi-
our, to ivhojii nothing hath been told
concerning him by their instructors ;
and they 'who have not heard the
method of salvation explained, shall
understand it fully.

22 For nvhich reason also, that I
resolved to preach the gospel to
those who had never heard it, I have
been oftentimes hindered fro??: coming t3
you,

2S But nowy having no m:re oppor-
tunity in these parts, to preach to
persons who have not heard the gos-
pel, and having for many years en-
tertained a strong desire to come to you
who are in Rome.

24< Whensoever I go towards Spain,
I ivill come to yon. For in my jour-
ney to that country, where, by
preaching the gospel, I expect to

Chap. XV,

ME thus earnestly to
preach the gospel, ^ not
where Christ was nam-
ed, that I might not build
^on another'' s foundation.

21 But as it is writ-
ten, (Isa. lii. 15.) They
shall see to whom nothing
hath been told concerning
him, and they who have
not heard, shall under-
stand.

22 For which reason.
also I have been often-
times hindered from com-
ing to you.

23 But now having
no more place in these
parts, and having for
7nar.y years a strong desire
to come to you,

21. Whensoever / go
towards Spain, I will
come to you : ' for in
my journey I hope to see

Ver. £0. And il became me thus earnestly to preach the gospel. Tlie
word (^iMriuii/tiivcy, coming from <p;Aor<^(^, cr^e who loTes honour^ de-
notes one who does a thing in such a manner, as thereby to ob-
tain honour, consequently, -^vho does it with fidelity and earnest-
ness, 2 Cor, V. 19. A<a kxi (pi>.sri^iifiiB-c&; Wherefore zee earnestly en-
deasjour, whether present or absent, to be acceptable. — 1 Thess. iv. 11.
Ka:; <piX(iri/^t.eta^xi, And earnestly to study to be quiet.

Ver. 24. — 1. Whensoever I go towards Spain, I will come to ijou.
This, among other instances, is a proof, that in speaking of what he
meant to do afterwards, the apostle did not make known any deter-
minalions of God revealed to him by the Spirit, but his own resolu-
tions and opinions only. For there is no evidence that he ever
went to Spain. Of the npaslle's speaking according to his own o-
})iniop, and not according to what was actually to happen, v.-e hare
another instance, Acts xx, 25. where he is said to have told the E-
phesian eiders, That he knew, that is, was persuaded they all should
see his face no more, See Prsf. to 1 Tim. sect. 1. No. 3.

2. Be

' Chap. XV.

you, and tobe brought on
my way thitherward by
you, ivlien I shall first in
some measure be filled *
v/ith your company.

25 But now I go to
Jerusalem, ministering to
the saints. ^

26 For Macedonia and
Achaia * have been pleased
to make some contribution *

for the poor of the saints
ivho are in Jerusalem.

27 They have been plea-
sed {yoi^, 94.) verilj/y and
their debtors they are : ^
for, if the Gentiles have
partaken of their spiritu-
al things, they ought y [kd^Ij
218.) certainly to minis-

ROMANS.

407

turn the idolatrous inhabitants from
Satan to God, / hope to see you at
leizure, and to be accompanied a part of
my nvay thithsrivard by some of you,
after I shall first be made happy for a
while ivithyour company.

25 But at present^ 1 go to Jerusa-
lem with the money I have* collected

for the brethren in Judea.

26 For the churches in the pro-
vinces of Macedonia and Achaia,
have been pleased to make a liberal
contribution for the relief of the poor
of the brethren, who are in Jerusalem
in great distress.

27 They have been pleased verily,
to make this contribution : and they
have done well ; because they are
under great obligations to the Jewish
Christians. For if the Gentiles have
received of their spiritual things, if
they have received from them the

2. Be filled with your company. We have this expression, Susan-
na, ver. 33. And these wicked men commanded to uncover her face^
{^for she luas covered) that they might be filled with her beauty. To
be filled with a thing, therefore, is to have great satisfaction in the
enjoyment of it. By adding «;^<j ^g^»? in some measure, the apostle
insinuated, that his desire of their company was so great, that the
few days he was to remain with them would satisfy it only in part.
Others think oczsro f-ts^ag, should be translated the company of a part
cfyou.

Ver. 25. But noiu I go to Jerusalcfn, ministering to the saints. Of
this journey, the apostle gave an account to Felix, Acts xxiv. 17.

Ver. 26. — 1. Macedonia and Achaia ; that is, the brethren in these
provinces, particularly the brethren at Philippi, Thessalonica, Be-
rpea, Corinth, and in other every city of these provinces where
churches were planted by the apostle.

2. To make some contribution. Koivayic6v rivoc, literally some commu-
■nication, namely, of money.

Ver. 27. — 1. They have been pleased verily, and their debtors they
■&re, &.C. This repetition is very emphatical, especially as the apos-
tle immediately explained the obligation under which the Christians
in Macedonia and Achaia lay, to make these collections for the poor
of the brethren at Jerusalem. And his intention in this, no doubt,
-was to shew the brethren in Rome, that they ought to follow the ex-
ample of the Macedonians and Achaians in that ma tttr
~ Vol. I. 3 F 2. For

408 ROMANS. Chap. XV.

knowledge of the gospel, they ought ter to them in carnal

certainly to minister to them of their things. *
luorldly goods, in their present need.

28 Wherefore y having finished this 28 Wherefore y having
business i by delivering the money at finished this AFFAIR^ and
Jerusalem, and having secured to the having sealed to them
Jezuish saints, this fruit of the love this fruit, * / wili go
which the Gentiles bear to them, I from thence by you into
nvill go from Judea by yon into Spain. Spain.

29 jf^nd from my experience of 29 Jnd I know that
God's working by me, / knoiv that when I come to you, I
njuhen I come, I shall come empowered shall come (ev) iviih the
to bestow en you abundantly, the gifts fulness of the blessing
of the Spirit, (Rom. i. 11.) which (33.) of the gospel ' of
are the peculiar blessing of the gospel Christ.

of Christ,

30 Now I beseech you, brethren, by 30 Now I beseech you,
all that the Lord Jesus Christ hath brethren, by the Lord
done for you, and by the love which Jesus Christ, and by the
the Spirit hath shewed to you, in giving love of the Spirit, * that

2. For if (he Gentiles have partaken of their spiritual things^ &c.
By calling the knowledge of the gospel, which was imparted to the
Gentiles by the Jewish preachers, spiritual things^ and the money
which the Gentiles were sending to the Jews, carnal thitigs, the a-
postle hath declared the true nature of both, and shewn the great
excellency of the one above the other : money procures conveniences
only for the flesh ', but the gospel improves the spirit, and fits it for
a blessed immortality.

Ver. 28. j^nd having sealed to them this fruit, Le Clerc thinks, t»
seal, here sigiufics to send ; others think it signifies to secure, because
it was the custom to secure with seals such things as were sent to
persons at a distance. ^ii\\Q fruit of which the apostle speaks, may be
either of his apostolic ministrations, or of the good will of the Gen-
tiles towards the Jews, or of the efficacy of the faith of the Gentiles
to lead them to works of charity 5 or it may be all these jointly y
because when duly attended to, these things must have had a very
. powerful influence in recoiiciling thejewlshto the Gentile believeri-
The truth is, the apostle's chief design in making these collections,
was to produce this happy union of the Jews with the Gentiles, bee
2 Cor. ix. 14. note. And therefore he tarnestly desired, ver. 3G,
31, 32. the prayers of the Romans, that his service in that matter
might be acceptable to the Jews.

Ver. 29. / shall come with the fulness of the blessing of the gospel.
See Ess. iv. 33. If the explication in the commentary is not admit-
ted, the blessing of the gospel, may be the gospel doctrine.

Ver. SO. — 1. No%v I beseech to you, brethren, — by the love of the
Spirit. Besides the particulars mentioned in the commentary, the
Isve of the Spirit may signify that mutual love which the Spirit dif-
fuse!

Chap. XV. ROMANS. 409

ye strive together with you his manifold gifts, ihat ye strive

me * by prayers for me together nvith mfy by earnestly praying

to God. for me to Gad ;

51 That I may be de- 31 That I may be delivered from
livered from the disobe- the disobedient in Jitdea^ atid that my
dient in Judea ; and that service^ in making the collections,
my service which / AM which I am performing to the samts
PERFORMING to lQX\x%7i- m Jerusalem, may be acceptable to
lem, may be acceptable to them^ and contribute to remove the
the saints : prejudices which they entertain a-

gainst the Gentile Christians for
not obeying the law.

52 That in joy 1 may 32 That in joy^ on account of the
come to yrj. ' through the reconciliation of the Jewish to the

fuses through the hearts of the faithful, and by which he knits them
together, called, the fellowship of the Spirit^ Philip, ii. 1.

2. That ye strive together with me by prayers, &.c. The word tran-
slated strive together^ comes from a word which signifies the greatest
strength and agility^ such as the combatants in the games exerted. —
The unbelieving Jews at Jerusalem, had got notice of Paul's success
in converting the Gentiles, to whom he preached salvation without
requiring them to obey the law of Moses. And being falsely in-
formed that he taught all the Jews which ivere among the Gentiles, to
forsake Moses, &c. Acts xxi. 21. they were exceedingly enraged a-
gainst him. Of this the apostle being well apprized, he was much
afraid of them j and therefore, in the most earnest and anxious man-
ner, he begged the continued prayers of the brethren at Rome, that
he might be kept out of the hands of the disobedient to Christ in
Judea, and that his service in making the collections, might be well
received by the saints there.

Ver. 32. That in joy I may come to you. As the apostle proposed
to visit the Romans, after delivermg the collections at Jerusalem, he
earnestly wished, that that service might be acceptable to the breth-
ren there j because if it was well received, it would produce that
happy union of the Jews with the Gentiles, which he had so much at
heart to accompHsh, and make him come to Rome in great joy.
But how much the apostle was disappointed in his generous design,
and in what disadvantageous circumstances he came to Rome, the
history of the Acts informs us. The unbelieving Jews in Jerusalem,
found him in the temple soon after his arrival, raised a tumult a-
gainst hira, and would have killed him outright, if the Roman sol-
diers had not rescued him out of their hands. The multitude hav-
ing thus failed in their attempt, the chief priests and elders who set
them on, stood forth next, and accused Paul before the governors,
Felix and Festus, who more than once tried him for his life. And
although in these different trials, his innocence clearly appeared, yet
in regard his accusers were the chief men of the nation, he feared
their influence would have greater weight with liis judges, than the

2 consideration

410 ROMANS. Chap. XV.

Gentile brethren, / mny come to you ^ will of God, and may

hy the will of God, and may with you with you be refreshed.
be refreshed, by the happiness follow-
ing that reconciliation.

33 Noiv may God, the author of 33 Now, MAY the

peace, and who I hope will produce God of peace (see the

peace between the Jews and Gen- Illustration) be with you

tiles, be luith you all ; and to shew all. Amen,
my sincerity in this wish, I say Amen,

consideration of his innocence. And therefore, when Festus delay-
ed pronouncing sentence, and proposed a new hearing of the cause at
Jerusalem, t'lie apostle lound himself under the necessity of appealing
to the emperor ; which, as a Roman citizen, he was entitled to do.
The consequence of all this was, that instead of visiting the church
at Rome in joy, as he proposed, on account of th*^ reconciliation of
the Jewish with the Gentile believers, he was sent thither bound
%vith a chain as a malefactor.

CHAP. XVI.

Vieiv and Illustration of the Salutations in this Chapter.

"pHQ^BE, a Deaconess of the Church of Cenchrese, having
-*■ occasion to go to Rome about some important affairs, the
apostle earnestly recommended her to the good ofhces of the
Roman brethren, ver. 1, 2. — ^To this recommendation he sub-
joined salutations to a number of persons by name, members of
the church at Rome, with whom it seems he was acquainted,
ver. 3—16.

The names of the persons saluted shew them to have been
Greeks, or of Greek extraction. We may therefore conjecture
that they had settled themselves in Rome for the sake of com-^
merce, or of exercising their particular trades. But being after-
wards banished hy the Emperor Claudius, under the denomina- '
tlon of Jews, they had retired some of them into Greece, o-
thers into the Lesser Asia, and others into Judea, where it is
supposed they became known to the apostle Paul, in the course
of his travels through these countries. Some of the saluted are
called by the apostle his kinsmen, either because they were his
relations, or because they v/ere of the same nation with himself,
and who, during tlieir banishment from Rome, or perhaps be-
lore it, had been converted to Christianity. These, with many
others, returned to Rome on the death of Claudius, and re-esta-
blished the church there in its former lustre, as was formerly
observed in the preface to this epistle.

The Papists affnm, that at the time the apostle wrote this
letter, St Peter was in Rome exercisfng the office of Bishop ir^

the

Chap. XVI.— View. ROMANS. 411

the church there. But if Peter had been in Rome when this
epistle was written, Paul probably would have known it : in
which case, he would not have omitted him in the salutations,
and have mentioned so many others of inferior note. — The a-
postle's saluting so rnany members of the church at Rome, could
not displease the rest who were not personally known to him.
By saluting all his acquaintance in Rome, the apostle proposed
to make himself known to the Roman brethren, through the
accounts which he knew his acquaintance would give of his a-
postolical character and gifts, and of his success in converting
the Gentiles. The truth is, he wished the Roman brethren to
be well informed concerning these matters, because the know-
ledge of them was necessary to give his letter its full effect,

with these who might read it From the characters which the

apostle hath given of the persons he saluted, we learn that some
of them were remarkable for their station and education, and
all of them for their virtues. Wherefore, the accounts which
they gave of the apostle's character and endowments, and suc-
cess in preaching, must have had great weight in establishing
his authority among the brethren at Rome, and in drawing their
attention to the things written in this epistle.

Concerning the salutations in the apostolic epistles, it is pro-
per to remark, in general, that they were of great benefit to the
persons saluted. For being sent to individuals, in letters ad-
dressed to the churches of which they were members, such
public testimonies of the apostle's esteem, not only gave the sa-
luted much pleasure, but confirmed them in the faith, and en-
couraged ihem to bc^r with patience the evils attending the pro-
fession of the gospel. And to us, these salutations are an ex-
ample of that love which we owe to the sincere disciples of
Christ, on account of their character. Farther, the apostle, by
naming so many persons in his epistles, hath not only transmit-
ted to posterity, an honourable character of them, but hath fur-
jtiished an additional proof pf the truth and authenticity of his
own epistles. For all the persons, named in them, were appeal-
ed zo as witnesses of the things which he hath written.

After finishing his salutations, the apostle gave the Romans a
few more practical advices suited to their circumstances, ver. 17
— '20. — Then sent them salutations from his assistants, ver. 21,

22, 23 To which he added his own apostolical benediction,

ver. 24 And concluded this letter, in which he had consider-
ed the dispensations of God to mankind, from the beginning of
the world to the end of time, with a sublime doxology to God
the Father, ver. 25—27.

New Trans^ilation. Commentary.

CHAP. XVI. 1 1 CHAP. XVI. 1 / recommefid U
recommend to you Phoebe you who are in Rome, Phoebe our sis-
ter

412 ROMANS. Chap. XVL

ter in the faith, ivlit is AieiKovcv, a dea- ' our sister, * ivho is a dea-
ccfjesSi {see 1 Tim. iii. 11. note 1.) cones f ^ of the church
of the church which is in Cenchrea. which is in Cenchrea : *

Ver. 1. — 1. I recommend tc you Phoebe. Bengelius thinks the Gen-
tiles after their conversion, retained their names, though taken from
the heathen deities, because it put them in mind of their former state.

2. Our sister. The apostle calls Phoebe his sister, because she was
a Christian. The appellations of brother and sister , which the disci-
ples of Chri?t gave to one another in the first age, were fouuded on
their being all the children of God by faith, consequently the breth-
ren of Christ, v.'ho acknowledged the relation, by publicly declar-
ing, Matth. xii. 50. Whosoever shall do the will of my Father, the same
is my brother, and sister, and mother »

3. Who is a deaconess cf the church. Cornelius Nepos, in the pre-
face to his history, speaking of the manners of the Greeks, informs
Lis, that it xvas r.ot customary with them to have free access to the
company of v omen of virtue, unless they were their relations. His
v.ords are, " Pleraque ncstris moribus sunt decora qu£e apud illos
turpia putantur. Quern enim R.omanoium, pudet uxorem ducere in
convivium ? aut cujus mater familias, non primum locum tenet sedi-
um, atque in celebritate versatur ? quod multo fit aliter in Graecla.
Nam neque in convivium adiiibetur, nisi propinquorum ; neque se-
det, nisi in intcriore parte atdium, quae TwetixoviTi^, gynceconitis adpel-
latur, quo nemo acceldet, nisi propinqua cogm-tione conjungitur.'*
In Asia the female sex v;ere .under still greater restraints. Where-
fore, as the Christian religion was first spread in Asia and Greece, it
13 evident, that such of the female sex as needed other instruction
besides what was given in the public assemblies, must have received
it in private, from some of their own sex who were appointed to
teach them. Accordingly we learn from the New Testament, and
from the most ancient Christian writers, that even in the apostle's
days some women, remarkable for their knowledge, prudence, and
piety, and of a fit age, were chosen to instruct the newly converted,
and the young of their own sex, and to exhort the sick, and comfort
the afBicted, who could not attend the public ministrations. These

•female teachers are mentioned under the appellation of widows, 1
Tim- V, 3. where also, ver. 9. their character and election are de-
scribed.— Farther, as the first Christians were remarkable for their
love to each other, they appointed in every church, men to whom
they gave the appellation of deacons, whose office was to make col-
lections for the poor, and to apply these collections in relieving
widcv.'s and orphans, who were destitute, the sick also, and the im-
prisoned for their religion, whom they visited and comforted with
the greatest tenderness. See Rom. xii. 8. note 5. — In like manner
they appointed women, whom they named deaconesses, to perform
the same offices to the distressed of their own sex, and whom for that
purpose they supplied with money out of the church's funds. The
character and office of these female deacons, the apostle has describ-
ed, 1 Tim. V. 9. and ver. 10. orders the widows ov female presbyters^

' to

Chap. XVI. ROMANS. 413

2 That ye mmj receive 2 And I desire, that ye may sheu^

her in the Lord as be- her the respect due to a faithful servattt

Cometh saints, (53) and of Christy as becometh his disciples to do

^j-j-jj-^her in whateverhu- to a person of her excellent charac-

siness ^ she mat/ have need ter, and assist her in luhatever business

of you: for indeed she she may have need of your good offices.

hath been a helper of For indeed she hath {been Tle^oa-TAnq,) a

many, * and of myself helper of many ^ and of myself also.
also.

to be chosen from among them. The deaconess is also described,
1 Tim. iii. 11. and in the Apostolical Constitutions, lib. ili. c. 15.
U^o^H^iTdi ^£ }c»i Oiee,Kovo}> ar^r^v, )c:ii ciyictv, eig rxi; ruv yvvociKoy vTrionnui.
Ordain also a deaconess who is faithful and holy^ for the ministries to-
wards the women. Ignatius likewise in his epistle Ad Antiochens,
No. xii. thus writes, / salute^ rug iv X^i^ai ^lUKovugy the deaconesses in
Christ. Pliny too, in his famous letter to the emperor Traian, men-
tions them. For he told him, that in order to get certain informa-
tion concerning the Christians, he had put two maid- servants to the
torture, who were called among the Christians, Ministrce, that is.
Deaconesses; expecting no doubt, that as they were of the weaker
sex, and held an office in the church, they would be constrained
to discover the secrets of their religion. His words are, ^w magis
necessarium credldi, ex duahus ancilis^ qiics Ministr^te dicsbantur^ quid
esset verij et per tormenta qucerere. — ihe office of female deacon be-
ing of such e.nrly insutution, and of such utility, it is probable Py^cZ'^
held that off.ce in the church at Cenchrese. For she is not only
called ^laxovov, a deaconess^ but she is said to have performed the offi-
ces of a deaconess, ver. 2. She hath been a helper of many, and of my-
self also : at least Origen and Chrysostome understood the apostle
as speaking of a female deacon in this passage.

4. Which is in Caichrece. Cenchrese was the eastern sea port of
Corinth. It w^as situated on the Saronic gulph, about seventy fur-
longs (near nine miles) from the city. And being more convenient,
it was better frequented than Lechaeum, the sea- port on the western
bay. Northward from Cenchreae, and on the same bay, there was
another port called SchosnuSy where the isthmus was narrowest, and
where ships were drawn overland from the one bay to the other.
The temple of Neptune, in honour of w^iom the Isthniean games
were celebrated, was situated below Schcenus, ' towards Corinth.
And on the road between the temple and Corinth, the theatre and
stadium stood, where the gam^es were celebrated. This shews the
propriety of the m.any allusions, which the apostle in his letters to
the Corinthians, has made to these famous games.

Ver. 2. — 1. Assist her in whatever business she may have need of

^ou. This implies, that Phcebe had come to Rome on business of

importance. Perhaps to seek the payment of a debt ow-ing her by

some of the inhabitants of Rome j or to complain of undue exactions

by some of the emperor's officers in the province.

2. tor indeed shs hath been a helper of many ^ &c. The word IT^oir-

4U ROMANSc , Chap. XVI.

3 111 my name, ivish health to Pris- 3 Salute Priscilla and
cilhi and Aqu'ila her hustiand, my Ao^mh.^ my fellow labour-
assJsta?its in p'eachhigthe gospel 2t Co- et's in Christ Jesus,
rinth.

4 These excellent jjersoris, to save 4< These persons, ior my
my life, exposed themselves to death ; to life laid down their own
ivhotny therefore, fiot I onli; am thank- neck ^ ^ to whom not Ion-

^xnc, properly signifies a patron. Plutarch says of Romulus, H^ sc-
parated the ma'r powerfiU from the common people^ Ts-ccr^uvaz ovofiec^avy
t)7ri^ ifi TT^oa-raroi^^ caUing them patrons^ that is, prostates. The Ko-
mans gave the name of patrons, to persons who assisted with their
advice and interest tho^e who were connected with them as clients.
Wherefore, Phcebe being called a prostatis. Or patron of many, it
implies, that she was a woman of considerable wealth and inHuence.
Or we ifiay suppose the name was given her, on account of the offi-
ces she performed to many as a deaconess. This was Beza's opinion.
For he says Tre^oc-ran^ is the same with "^T^el^yo?, which signifies a
person appointed by a city, to receive and entertain strangers.—
The apost.le's direction implies, that all the faithful ought to be par-
ticularly attentive, in giving assistance and relief to those who have
been remarkable for assisting and relieving others.

Ver. 3. Sahte Prisci/Ia and Aquila my fellowv-lahourers. When
Paul left Corinth the first time, Aquiia and Priscilla accompanied
him to Ephesus, Acts xviii. 18, 19. And when he departed from
that city to go to Jerusalem, they did not go ivith him, but remain-
ed at Ephesus, till he returned ; as is plain from their sending their
balutations to the Corinthians, in the apostle's first epistle, chap.
xvi. 19. which was written from Ephesus ivhile he abode there, af-
ter he returned from Jerusalem, as mentioned Acts xix. Ip But on
the death of the emperor Claudius, Aquiia and Priscilla seem to
have gone back to Rome, to follow^ their occupation : for they were
in Rome when the apostle wrote his epistle to the Romans, as is evi-
dent from this salutation. And because both at Corinth and Ephe-
sus they had been very active in spreading the gospel, the apostle in
his salutation, calls \\\tx\\ his fellow helpers in Christ Jesus ; mention-
tioning Priscilla first, either because she was converted before her
husband, or because, as Chrysostome thought, she was animated with
an extraordinary zeal for the success of the gospel. And it must be
owned, that she shew^ed her knowledge, as well as her zeal, by join-
ing her husband in instructing Apollos, Acts xviii. 26.

Ver. 4. These persons for my life laid down their own neck, Th^
is said, in allusion to the custom" of placing on blocks, the necks of
criminals whose heads are to be cut off. The expression is prover-
bial, and denotes the undergoing the greatest perils. It is thought
the apostle alluded to some great danger, to which Aquiia and
Priscilla exposed themselves in defending him from the Jews, in the
tumult which they raised at Corinth during the proconsulship of
Gallio, Acts xviii. 12.

Ver.

CHAf. XVL ROMANS. 415

ly give thanks, but even fuly but even all the churches of the Gen-
all the churches of the tilesy who consider themselves as in-
Gentiles. debted to them, for preserving the

life of their apostle, and spiritual

father.

5 Likewise SALUTE 5 Likewise ^ wish health to the mem-
the church which IS in bers of the church which is in their
their house. * Salute house. Salute Epanet us y whom I dcar^
Epjenetus my beloved^ * ly love, because he is the first person I
who is the first fruit of converted in the province of Achaia.
Achaia ^ in Christ.

6 Salute Mary, who la- 6 Salute Mary^ who underwent
^ouredmuch{ei<i^\^^.)with great fatigue in spreading the gospel
us. * along w.th us.

7 Salute Andronicus 7 Salute Andronicus and Juntas my
and Junias * my kins- kinsmen^ and formerly prisoners with

Ver. 5. — 1. Likewise salute the church which is in their house. As
Aquila and Priscilla were the apostle's fellow helpers, and as they
expounded the way of God more perfectly to ApoUos, Acts xviii,
26. we may suppose that such of the disciples as were not far ad-
vanced in knowledge, resorted to them for instruction : and that as-
semblies were held in their house, on the first day of the week for
the worship of God. These are what the apostle calls the church in
their house. Or the expression may signify, that all the members of
their family were Christians. For Origin tells us, when a whole
family was converted, the salutation was sent to the church in such a
house : but when a part of a family only was converted, the saluta-
tion was directed to those in the family, zvho were in the Lord^ ver.

11. ox to the brethren with them, ver. 14. or to all the saints with
them, ver. 15.

2. Salute Epcenetes ?ny beloved. Theophylact observes, that it is a
very great praise to any one to have been the beloved of Paul ; be-
cause his love was not the effect of a blind partiality, but of a well-
founded judgment of the person's worth.

3. Who IS the fint fruits of Achaia. The Alexandrian and Cler-
mont MSS, with the Arabic, Ethiopic, and Vulgate versions, and
Origin, Chrysostome, Theodoret, with many of the Latin commen-
tators, have T)j? A«r;«?, of Asia, in this place : ^vhich some suppose
to be the true reading, because the apostle calls the house of '6tQ-
y\\2ir\^s the first fruit of Achaia, 1 Cor. xvi. 15. But if Epaenetus
was one of that house, he was a part of the first fruit of Achaia. —
If Asia is the true readinjr here, the proconsular Asia is mei.nt.

Ver. 6. Salute Mary, ivho laboured much with us. If the common
translation, %vho bestowed 7nuch labour on us, is retained, the mean-
ing is, that Mary underwent much fatigue in taking care of the a-
postle, while he was in some dangerous sickness. See however, ver.

12. note 2.

Ver. 7. — 1. Salute Andronicus and "junias. It is doubtful whef.ier
Vox. I. 3 G Unti,

416 ROMANS. Chap. XVI.

me for the sake of Christ, nvho are in men ^ and my fellow pri-

high estimation among the apostles ^ on soners, ^ who are of note

account of their talents and virtues, among the apostles, *^ and

and ivho were in the church of Christ ivho were in Christ ^ be-

before me, fore me.

8 Salute AmpliaSy ivhom I dearly 8 Salute Amplias ^ my
love on account of his sincere attachment beloved in the Lord.

to Christ.

9 Salute Urbanus, ivho assisted me 9 Salute Urbanus our
in preaching Christ : and Stachj/Sy ivhom fellow-labourer in Christ,
I sincerely love, on account of the and Stachys my beloved,
goodness of his disposition.

10 Salute Apelles, who^ by sustain- 10 Salute Apelles the
ing many persecutions, liath approved approved in Christ.' Sk-

I»v«ei» is the accusative of I^vtaj^, or of I»y<«6. If of the former, it is
the name of a man j if of the latter, it is the name of a woman j in
which case, the apostle may have joined her with Andronicus, be-
cause he was her husband or her brother. Eut most commentators
are of opinion, that this is the name of a man, because the apostle
adds, who are of note among the apostles.

2. ¥ly kinsmen. The apostle styles all the Jews, o'vyyivm, kins-
men^ Rom. ix. 3. It is therefore uncertain, whether he means that
Andronicus and Junias were his blood relations, or only of the same
nation with himself.

3. And my fellow-prisoners. At the time this letter was written,
Paul had been in prisons often, 2 Cor. xi. 23. — On some of these
occasions, the persons here named had been imprisoned with him ;
but where, or when that happened, is not known.

4. Who are of note atnong the apostles. The name apostle, -was
sometimes given to ministers of the word, who were of an order in-
ferior to the twelve, but who were sent forth on some particular ser-
vice, 2 Cor. viii. 23. 2 Cor. xi. 13. Rev. ii. 2. In this sense, Bar-
nabas is called an apostle. Acts xiv. 14. Andronicus and 'junias ,
may have been of note among the apostles of this inferior order. Or
the meaning may be, as in the commentary, that they were highly
esteemed by the apostles. See Eengelius's opinion, 1 Cor. xv. 6*
note 2.

5. And who were in Christ before me. The word Christ is often
used by Paul, to denote the religion of Christ, and the church of
Christ, which is his body. From Andronicus and Junias being
Christians before Paul, joined with their being of note among the
apostles. Origin infers, that they were of the number of the seventy
disciples. Yet that is uncertain.

Ver. 8. Salute Amplias. Some MSS and the Vulgate version
have here AmpUaius

Ver. 10. — 1. Salute Appelles, the approved in Christ, T«v ^cKif^to* tf
XgiS-«. The approved in Christ, or in the gospel, is one who on being

tried

Chap. XVI. ROMANS. U*!

lute those who are of the himself a Hrm Christian, Salute the

i?/fikr/zr^Aristobulus.* brethren^ who are of the family of Ar-

istohulus,

11 Salute Herodlon 11 ^alute^ in my name, Herodion
my kinsman. Salute those my hnsman. Salute those members of
of the FAMILY of Nar- thefamiiyof Narcissus yivho are convert-
cissus, * who are in the ed to Chrtstianity,

Lord.

12 Salute Tryph^ena 12 Saluie Tryphana and Tryphosa^
and Tryphosa, * who la- women who employ themselves in main^
hour in the Lord. Salute taining the cause of Christ at Roije.
the beloved Persis, who Saluie Persis, the btloved of all who
laboured much in the know her, and who hath laboured much
Lord. in promoting the cause of Christ.

IS Salute Rufus, ^ the 13 Salute RufuSy who is a most ex-

tried by affliction and persecution for the gospel, has been found a
real Christian j a noble character this, and greatly to be respected.

2. Salute those who art of the family of Aristobulus. Arlstobulus
himself was not saluted, either because he was not in Rome at that
time, or because he was not yet converted, or perhaps because he
was dead. He and Narcissus seem each of thera to have had a nu-
merous family of slaves and others, some of whom were Christians,
and the fame of whose virtues had reached the apostle.

Ver. 11. Salute those of the family of Narcissus who are in tlie
Lord. Many think this was the famous Narcissus, the freed man
and favourite of the emperor Claudius. But this epistle being writ-
ten, A. D. 57. Narcissus the emperor's favourite was then dead.
For Tacitus, Annal. lib. xiii. 1. and Dio, lib. Ix. fine, informs us,
that he died in the first year of the emperor Nero, answering to
A. D. 54. However, as the salutation is not sent to Narcissus, but
to the Christians of his family, it may have subsisted after his death.

Ver. 12. Salute Tnjphnce and Tryphosa, who labour in the Lord.
rocg Kozs-iavroc;, being in the feminine gender, the persons here said ts
labour in the Lord, were probably female presbyters or deacons, who
employed themselves at Rome in propagating the gospel : as was
Persis likewise, who in the next clause is said to have laboured much
in the Lord. And as Mary is said, ver. 6. to have laboured much
with the apostle, she also may have have exercised one or other of
these offices in some of the great cities of Asia or Greece, where the
apostle preached j nnd by her zealous services, especially among her
own sex, may have been of use to the apostle and his assistants, while
preaching the gospel.

Ver. 13. — 1. Salute Rufus. There is mention made of Simon of
Cyrene, the father of Alexander and Rufus, Mark xv, 21. And many
arc of opinion, that that Rufus is the person whom the apostle here
salutes. But others think them different, because from the circum-
stance of Rufus's Mother being with him in Rome, it is conjectured
that he was a native of Rome j whereas the Rufus mentioned by
Mark, was of Gyrene, Yet as the apostle calls the mother of R-u-

2 ^us

418 ROMANS. Chap. XVI.

celknt Christian : and do the same to chosen in * the Lord, and

her, who is his mother, and because her WHO is the mother both

of her affection to me, wj/ mother of him and of me.
also.

14 In my name, salute Asyncritus, 14 Salute Asyncritus,
Phlegon, Hermas, Patrcbas^ Hermes, Phlegon, Hermas, ' Pat*
and the brethren in their families, ' robas, Hermes, and the

brethren luith them.

15 In rny name, salute Philologus, \5 Salute Philologus,
and Juliay Nereus and his sister, and and Juiia, * Nereus, and
Olympas, and all the Christians who are his sister, and Olympas,*
in their families. and all the Saints w/fo^iei:

with them.

16 To shew that Christian afFec- \Q Salute one another
tion which ye bear to each other, j-^- with an holy kiss. * The

fus his mother, on account of the many good ofRces he received from
her, be who never was in Rome, must have received them elsewhere ',
consequently she had not always resided in Rome, but may have
come there lately with her son,

2. Chosen in the Lord. This epithet implies, that Rufus was a
Christian eminent for his faith, and piety, and virtue. See Prelim,
Ess. iv. 41.

Ver 14. Salute Hermns. According to the general opinion of the
fathers, (Euseb. Ecc. Hist. lib. 3.^ this is the author of the ancient
writing called Pastor, or Shepherd^ quoted by Irenasus, Clement of
Alexandria, Origen, Tertullian, and others j and which still remains.
-r-Qf the other persons mentioned in this verse, we know nothing.
This however w^e know, that their being saluted of the apostle by
name, was a testimony of his respect, and of the worthiness of their
character.

Ver. 15. — -1. Salute FJii/oiogus and 'Julia. The sam.e doubt occurs
concerning laXiccv, as concerning Ivnuv^ ver. 7. Origin took it for the
name of a woman, and supposed her to be Philologus's wife.

2. And Olympas. The circumflex accent on the last syllable of
OAyftTrSv, shews that they who added the accents to the Greek Tes-
larrjent, thought it the name of a man : on this supposition the no-
minative is pAvAtTOfJ.

Ver. 16. — 1. Salute one another with an holy kiss. The Jews con-
sidered the kiss as an expression of friendship. Thus Joab, pretend-
jjig great friendship to Amasa, took him by the beard to kiss him,
when he sIca^ him, 2 Sam. xx. 9. Our Lord says to Simon, Luke
vil. 45. Thou hast given rne noViss^ meaning, that he had not express-
ed such affection to him, as the woman had done, who kissed his;
feet. Judas also kissed our Lord, pretending friendship to him, at
the time he betrayed him. — This manner of expressing friendship to
each other, the disciples of Christ adopted, and practised in their
religious assemblies. So Justin Martyr informs us, in his acconnt of
•the religious assemblies rT the Christians, Apolog. Prayers being

ended

Chap. XVI. ROMANS. 419

churches of Christ * sa- lute one another with a chaste kiss. The
lute you. churches of Christ at Corinth and Cen-

chrea,and in all the province of Acha-

ia, salute you.

1 7 (As) Now I beseech 1 7 Now I beseech you brethren , mark

you, brethren, mark * them, who set up separate assemblies for

them who make separations worship, and who occasion the weak to

and occasions of falling, ^ fall by false doctrine, or by enjoining

ended we salute one another with a kiss, and then the bread and cup is
brought to the president, &.c. This was called the holy kiss, to distin-
guish it from a lustful kiss, and the kiss of love, 1 Pet. v. 14. to dis-
tinguish it from the treacherous kiss of Joab and Judas : being; ^iv-
en as an expression of that sincere, chaste, spiritual love, which
Christians owed to one another. On the occasions mentioned by
Justin, the men and women did not kiss each other promiscuously :
the men saluted the men only, and the women kissed none but their
own sex : as may be known from their manner of sitting in the pub-
lic assemblies, described, Apost. Constit. lib. ii. c. 57. Eig ro hipoi

•yyviXfxs? Kiy^oi(^t(r(4.ivu(; Koit ccvrui KocB-i^io-B-ucrotv, irica-zs-nv uyaa-ou. On the
other side, let the laics sit with all silence and good order ; and the
women, let them sit also separately, keeping silence. Then after a long
description of the worship, the author adds, E<T£« itcxj, ccs-zra^io-^aa-ocv
ctAAiiAa? ol uva^ig kou ocXXriXccg ou yvvouKig^ to iv kv^im (piXyj^ot. Then let
the men salute one another, a)id the women one another, giving the
hiss in the Lord. — Through length of time, and difference of man-
ners, this method of sitting in the pubhc assemblies hath been
changed. But that it was the ancient method, cannot be doubted
being derived from the synagogue.

2. The churches of Christ salute you. Paul wrote this epistle from
Corinth, the chief city of Achaiaj a province in which there were
Christian churches, at Corinth, at Cencnrea, and perhaps in differ-
ent cities of Peloponnesus. Wherefore, the churclies of Christ, who
sent their salutation to the brethren at Rome, were all the churches
in the province of Achaia.

Ver. 17.-= — 1. Now I beseech you, brethren, mark. The word g-ko-stw
signifies to observe attentively and diligently, as they do who are
placed in a watch tCvver to observe the motions of their enemies.
The purpose for which the brethren were to mark the persons de-
scribed, is mentioned in the next clause of the verse.

2. Them who make rctg ^i^^^o^oinxg, separation^i and occasions of fall-
ing. Tx c-Kxv^xXu. See Rom. xiv. 2i. note. The apostle had in
his eye, the Jewish teachers, who in many churches, set up separate
assemblies for the worship of God, (See Jude ver. 19.) on pretence
of greater orthodoxy and sanctity than others, and who would admit
none into their communion, but such as joined them in their peculi-
arities, and who represented all others as erroneous and impious.
This they did, from no regard to the Lord Jesus, but to enrich

themselves

420 ROMANS. . Chap. XVL

things indlfFerent as necessary, con- contrary to the doctrine

trary to the doctrine ivhich ye hav€ which ye have learned ; ^

learned from me in this epistle, and and avoid them. ^
avoid iksm,

i 8 For such teachers, whatever 1 8 For they who are

they may pretend, do not serve our such do not serve our

Lord Jesus Christ, but their own lusts. Lord Jesus Christ, but

and by plausible discourse, and hypo- their own belly ; and by

critical wishes of happiness, they draw good words, * and blesS'

away the affections of the innocent, who ings, ^ deceive the hearts

have no suspicion of their wicked- ot the innocent. ^
ness.

\ 9 Now your obedience m turning 19 Now your obedl-

from idols, to the true God, is report- ence * is reported to all

themselves, and to live in sensual pleasure, ver. 18. for by making
themselves the heads of these schismatical assemblies, they drew a
plentiful maintenance from their folloivers, whereby they enriched
themselves, and gratified their lusts. See Philip, iii. 19.

3. Contrary to tlie doctrine which ye have learned ; namely, from
me in this epistle. Or, many of the Roman brethren may have
heard the apostles and other inspired men preach in Judea and else-
where, from whom they learned the genuine doctrines of the gospel.
According to this interpretation, the apostle, as Esthius observes,,
insinuates here, that even the common people, by the help of gene-
ral principles, may discern true doctrine from that which is false.

4. And avoid them. It is worthy of notice, that the apostle de-
sires the faithful to mark them who cause divisions, not for the pur-
pose of disputing with them, and far less the purpose of apprehend-
ing and punishing them with fines, imprisonment, torture, and death :
but that they might avoid their company, lest by conversing fami-
liarly with such, they might have been infected with their errors and
vices. For as the apostle told Timothy, 2 Epist. ii. 17. their word
will eat as doth a gangrene.

Ver. 18. — 1. ^nd by good words. X^r>?'oXoyix5, cotnes from ;t;§)jr<>-
Aoyo?, which signifies one who promises much, but performs nothing 5
one who professes to regard the interest of the person to whom he
speaks, much more than his own j in short, one who fawns and flat-
ters, without possessing any real benevolence. Thus, the emperor
Pertinax was called Cliristologus , because, as Aurelius Victor ele-
gantly expresses it, Blandus esset, magis quant henignus.

2. And blessings. Evhcyix bentdictio^fauslaimprecatio. The false
teachers, to gain the alFectiuns of their disciples, prayed with great
seeming; earnestness for all manner of blessings to them.

3. Iliey deceive the hearts of the innocent. Akukuv. This word de-
motes persons entirely free from guile ', persons upright and unsuspi-
cious, but who have not prudence sufficient to enable them to discern
and avoid the snares which the wicked lay in their way.

Ver. 19.— 1, Now your obedience is reported to all men ; literally,

your.

Chap. XVL ROMANS. 421

men. I therefore re- ed through the luhole empire, I therefore

j nee on your account; ne- rejoice on your account. Nevertheless,

vertheless I luish you in- I luish you to be wise nuith respect to

deed to be wise {«5 42.) good^ so as to discern and practise it

nvith respect to good, and habitually, and to be pure luiih respect

pure * ivith respect to to evil, by avoiding all false doctrines

evil, and wicked actions.

20 And the God of 20 And God, *who is the author of
peace 'will bruise Satan j»(?«c^, wi// produce peace among you,
under your feet soon, ^ by bruising Satan under your feet soon ,•
The grace of our Lord I mean the unbelieving Jews, and
Jesus ChristBEwithyou.* Judaizing teachers^ who make di-
Amen. visions among you. The favour of

our Lord Jesus Christ be ivith you.
Amen.

21 Timothy my fellow - 21 Timothy y my assistant in the
iabourer, ' and Lucius, ministr?/, and Luciusy and Jason^ and

your obedience hath come to all, that is, the fame of your obedience
hath come. For that sucli a number of the inhabitants of the me-
tropolis of the Roman empire, had forsaken the worship of idol?,
must have been much spoken of through all the provinces.

2. / wish indeed to he wise, &c. The apostle's argument is this :
Since ye have shewn such prudence and discernment in receiving the
gospel, ye should shew like prudence and discernment in your beha-
viour under the gospel, by doing every thing that is good, and by
preserving yourselves unpolluted with evil.

Ver. 20. — 1. And the God of peace will bruise Satan under your
feet soon. The Hebrew word Satan, signifies an €ne?ny. But be-
cause the chief of the evil spirits in rebellion against God, is the
greatest enemy of mankind, the name Is appropriated to him. Here
St is given to the unbelieving Jews, and also to the Judaizing teach-
ers and their adherents, who for selfish purpose'^, bred divisions at
Rome, ver. 17. and in every church where they could obtain a foot-
ing j they are therefore called z^^/w/V/^rj- q/'&r^//, 2 Cor. xi. 15. The.
speedy destruction of the^e false teachers who occasioned divisions In
the church, the apostle foretold, by assuring the Romans, that the
God of peace would bruise Satan under their feet soon ; I suppose. In
allusion to the bruising of the head of the serpent, under the heel of
the seed of the woman. See the Illustration prefixed to chap. xi.

2.. The grace of our Lord Resits Christ be with you. The apostle,
entertaining the warmest affection towards the faithful in Rome,
gave them his apostolical Christian benediction, both here, and ver.
24. to shew them how much his heart overtlowed with love to them.
But in the Syvlac version it Is omitted at the 24th vers?, and added
at the end of the epistle.

Ver. 21. — 1. Timothj my fellow-lahourer. Timothy v^as convert-
ed by Paul while very young. And being chosen by him as his as-
sistant in the mimstry, he accompanied him in all his journeys, and

shared

422 ROMANS. CHAf. XVI.

Sosipatery my kinsmen ^ who are at pre- ^and Jason, ^ and Sosi-
sent with me, salute you. pater, ^ my kinsmen, sa-

lute you.

22 / Tertius, who lurofe this letter 22 I Tertius, * who
from the apostle's autograph, am v^rote. [tav.^H.) this letter ^
permitted by him to salute you as the salute you in the Lord.

• disciples of Christ,

23 Caiusy luit/i whom I lodge, and 23 Caius ^ mine host,
who she-ius hospitality to all the mem' and of the whole churchy
hers of the church here, wishes you saluteth you. Erastus
health. So doth Erastus, the chamber- the chamberlain ^ of the
iain of Corinth, and Qtiartus, one of city saluteth you, and
your own church, who at present is Quartus YOUR brother. ^
with me.

shared with him in all his dangers. Plence he styles him his fellow^
labourer. Sec Pref. to 1 Tim. sect i.

2. And Lucius. There is a person of this name, mentioned, Acts
xiii. 1. as one of the prophets of the church at Antioch. But Lu-
cius of Antioch, being no where mentioned as Paul's companion in
travel, Origin supposed the Lucius who sent his salutation to the
church at Rome, was Luke the evangelist, whom the apostle called
Lucius, after the Roman manner, as he called Si/as, Sihanus. But
it is not certain that Luke was with the apostle in Corinth, when he
wrote this epistle.

3. And Jason. He is thoughi by many to have been the Jason
with whom the apostle lodged at Thessalonica, Acts xvii. 7. And
who, on that account, w as accused to the magistrates of harbouring
seditious persons.

4. And Sosipater. This, I suppose, is the person called Sopater of
Benea, who is said to have accompanied the apostle to Asia, Acts
XX. 4. He and Jason are called the apostle's kinsmen, because they
were Jews.

Ver. 22. / Tertius, who vjrote this epistle, salute you. It seems
Tertius was well known to the Roman brethren. From his name he
may have been a Roman. Others thi:.k this is Silas, because his
name is of the same <;ignlfication with Tertius.

Ver. 23. — 1. Caius mine host. He is generally believed to have
been Caius of Corinth, whom Paul baptized, 1 Cor. i. 14. And
who being a man of wealth, and of a benevolent disposition, enter-
tained the apostle in his house, at the time this epistle was written :
and shewed great hospitality likewise to all the members of the
church at Corinth. See 3 John, Pref. sect 2.

2. Erastus, the chamberlain of the city, saluteth you. At Smyrna
there was an ofRcer of this kind, who is mentioned among the other
magistrates of the city. Marmor. Oxon. p. 265. MuMrrii n : oikovo-
(icog, Meiletus the younger steward. In the Vulgate version, cixdvo^of
TToAs^j, is translated ^rcarias civitatis, The treasurer of the city. —
Erastus being a person of such note, his conversion and salutation
must have occasioned great joy to the brethren in Rome.

3. And

Chap. XVI. ROMANS. 423

24 The grace of our 24 Loving you affectionately, I
Lord Jesus Christ BE with give you my apostolical benediction
you all. ^ Amen. a second time, (see ver. 20.) The

favour of our Lord Jesus Christ be with
ijou all. Amen.

25 (^s) Now to him 25 ^oiix to hiin, who is abls ic
nvJio is able to stablish you stablish you in the belief that by faith
according to my gospel, * and not by the law, the Gentiles
and the preaching of Je- shall be saved, according to my gospely
sus Christ, {x.xrx) accord- and the preaching concerning Jesus
ing to the revelation of Christ by all the apostles, according

?>. And ^iiartus your brother, I have supplied the word your^ be-
cause to call partus simply a brother^ was no distinction at all, un-
less, as some conjecture, it imports that he was a minister of the
gospel. That (^uartus was a native of Rome, or Italy, and a mem-
ber of the church at Rome, as well as Tertius, I think propable
from their names, which are evidently Latin.

Ver. 24. The grace of our Lord Jesus Christ he with you all. This
is the concluding apostolical benediction, which St Paul always
wrote with his own hand, to distinguish his genuine epistles from
those that were forged in his name, 2 Thess. ili. 17. But though
he commonly ended his letters with that benediction, before he
quitted the pen, on this occasion, he added also in his own hand-
writing, that grand doxology, contained ver. 25, 26, 27. in which
he offers a solemn thanksgiving to God, for the calling of the Gen-
tiles, by the apostles preaching Christ to them, according to the re-
velation of that mystery made to him, and according to God's ex-
press commandment in the prophetic writings of the Jews. And as
he had explained their subjects in the foregoing epistle, this doxolo-
gy was placed at the conclusion of it, with great propriety, and
could not but be acceptable to all the Gentiles.

Ver. 25. — 1. Now to him who is able to stablish you^ according to
my gospel. What the apostle wished the Romans to be established
in, was those essential points of doctrine, which he always preached,
and which he had inculcated in this letter j namely, the gratuitous
justllicatlon of Jews and Geiitiles by faith, without works of law.
And in particular the justification of the Gentiles, without subject-
ing them to the law of Moses. These doctrines, he calls his gospel,
or good news, not in contradistinction to the good news of the other
apostles, as Locke fancies, to the great discedit of the rest, whose
doctrine was the same with PauP> so far as it went ; but In opposi-
tion to the doctrines taught by the Judalzers, and other false teach-
ers, who added the law to the gospel, on pretence that the gospel
was defective in rites of atonement.

2. According to the revelation of the mystery. The apostle calls
the admission of the Gentiles to all the privileges of the church and

Vol. I. 3 H ^ people

424 ROMANS. Chap. XVI.

to the revelation of the mystery to them, the mystery ^ h^t secret

which, though contained in the co- IN the times of the ages^ ^
venant with Abraham, was kept se^
crety in the time of the Mosaic dispensa-
tion.

26 But is now fully published to 26 (But is noiv made
the world, by the preaching of the manifest, and by the com^
gospel ; and according to the command- mandment of the eternal
ment of the eternal and unchangeable God in the prophetic writ-
God^ contained in the prophetic writ- ings, is made known to all
ings of the Jews, is made known to all the Gefitilesy in order to tha
the Gentiles, in order to produce in obedience of faith)
them, the obedience of faith,

people of God, without subjecting them to the law of Moses, a
mystery^ because it was a doctrine of much greater importance, than
any doctrine taught in the heathen mysteries j and because, like
these mysteries, it had hitherto been kept secret. See the next
note, and Ephes. i. 9.

3. Which hath been kept secret in the times of the ages ; that is, dur-
ing the dispensation of the law of Moses, which, as Locke obi»erves,
is called amv, the age^ Luke i. TO. Acts iii. 22. and xgovoq a<&;v<e>f,
2 Tim. i. 9. Tit. i. 2. and in this verse, xe,'>^ot<; ocimioig, because under
the law time was measured by <i5«wygj, ages or jubilees. Hence God
is called the Rock of ages, in the same sense that he is called the Rock
of Israel. He was the strength and support of the people who lived
under the ages, or Mosaic dispensation. Farther, the same author
observes, that the reception of the Gentiles into the visible church
of God, could not be called a vnjstery or secret, till there was a
church erected, consisting of Abraham and his posterity, into which
they could be received. For till then, there were no such names
of distinction known among mankind as 'jew and Gentile, to denote
those who were in or out of the visible church. Hence the proprie-
ty of the expression, kept secret in the times of the ages. It is true, in
the covenant by which God separated Abraham and his posterity
from the rest of mankind, and made them his visible church and
people, the calling of the nations to be the people of God, was pro-
mised under the idea of blessing tJiem in Ahrahani's seed. Also it
was predicted by the Jeu'ish prophets, as the apostle hath shewn in
the preceding chapters. But, as not the least intimation was given,
either in the covenant, or by the prophets, of the condition on
\vhich the Gentiles were to be received as the people of God, it ne-
ver entered into the mind of the jews, that they could become the
people of God any other way than by circumcision and obedience to
the law of Moses. Their attaining that honour, therefore, together
with justification and eternal life, merely hy faith, is the gresr secret.
Slid in this verse to be kept hid during the times of the ages, or
Mosaical dispensation j but which (ver. 26.) was made manifest to
the apostles by reveiation, in order to be preached to all the Gen-
tiles,

Chap. XVI. ROMANS. 425

27 To the wise God 21 To the wise God alone "who ^os-
aloney * through Jesus sesses all perfection in and of him-
Christy I SATy to him BE self, through the iiluminationof Jesus
the glory ioxQVQX."^ Amen, Christy I saij with understanding,/^

him be the glory oi the salvation ot the
world ascribedy^r ever. And for the
truth of all that I have written, I ap-
' peal to God, by saying Amen to the

whole.

tiles, according to the commandment of the everlasting God, record-
ed in the writings of the Jewish prophets. Others translate %e,o^<iti;
miMv^otg (na-iyYifAita^ Kept secret in ancient times. But this makes no dif-
ference in the sense. See Tit. i. 2. note 2.

Ver. 27. — 1. To the wise God alone, through Jesus Christ. This,
I think, is the true translation of (acvu a-oipa) 0£a», both here, and in
the doxologies, 1 Tim. i. 17. Jude ver. 25. For if the translation
\vere to run in the following manner, To the only wise God^ it would
imply, that there are some gods who are not wise. On the other
hand, if we render the clause thus, To God, only wise, the reader
might be apt to think, that God hath no perfection but wisdom.
The translation which I have given above, clearly expresses the a-
postle's meaning •, which is, that glory ought to be ascribed to God a-
lone in the highest degree : or, that God alone is entitled thereto in
and of himself. Whereas all others, to whom glory is due, derive
their title to it, from the perfection which he has communicated to
them, or the authority which he has bestowed on them.

2. I say, to him be the glory for ever, 'fi v^ ^ofn. Here the rela-
tive 'm, is put for e&vTM, to him. See Ephes. iii. 21. unless, with our
translators, we think it a pleonasm, or adopt the reading of some
printed editions, in which a is omitted.

THUS endeth the Apostle Paul's Epistle to the Romans •, a
writing, which, for sublimity and truth of sentiment, for brevity
and strength of expression, for regularity in its structure, but
above all for the unspeakable importance of the discoveries which
it contains, stands unrivalled by any mere human composition ;
and as far exceeds the most celebrated productions of the
learned Greeks and Romans, as the shining of the sun exceed-
eth the twinkling of the stars.

A

NEJV LITERAL rRANSLATIQN

OP

ST PAUL'S FIRST EPISTLE

TO THE

■ CORINTHIANS.

PREFACE.

Sect. I. Of the time of St PauVs arrival at Corinth,

Tl/'E are told, Acts xvil. 15. that after Paul was driven by
^ ' the unbelieving Jews, from Thessalonica and Beroea, he
went to Athens, the most celebrated city in Greece, intending
to make the gospel known to the learned there. But the con-
tempt in which the Athenian philosophers held his doctrine and
manner of preaching, convincing him that it would be to no
purpose to stay long among them, he left Athens soon, and
wrnt to Corinth, now become the metropolis of the pro-
vince of Achaia, and of equal fame for the sciences and the
arts with Athens itself.

On his arrival in Corinth, he found Aquila and his wife
Priscilla, two Jewish Christians, ivho had lately come from Italy^
because Claudius had commanded all Jews to depart from Rome^
Acts xviii. 2. According to the best chronoiogers, Claudius's
edict against the Jews, was published in the eleventh year of
his reign, answering to A. D. 51. Claudius began his reign
on the 24th of January. Wherefore, notwithstanding his edict
against the Jews might come forth early in the eleventh year
of his reign, yet as the Jews would be allowed a reasonable
time to settle their affairs, and take themselves away, we can-
not suppose that Aquila and Priscilla arrived at Corinth soon-
er than the end of the spri ig in the year 51. And seeing they
w^re settled in Corinth, and carrying on their business of tent-
making, when the apostle arrived, his arrival cannot be fixed
sooner than the summer of that year. — ^This epoch of St Paul's
arrival at Corinth merits attention, because it will be of use in
fixing the dates of other occurrences, which happened both be-
fore and after that event.

Beinir

430 PREFACE TO THE FIRST Sect. f.

Being come to Corinth, the apostle immediatelypreached in
tlie synagogue. But the greatest part of the Jews opposing
tlicmselves and blaspheming, he told them he would go to the
Gentiles, Acts xviii. 6. Knowing, however, the temper and
learning of the Gentiles in Corinth, and their extreme profli-
gacy of manners, he was in great fear when he first preached
to them, 1 Cor. ii. 3. But the Lord Jesus appeared to him in
a vision, and bade him not be afraid but speak boldly, because
he had much people in that city. Acts xviii. 9, 10. In obedience
to Christ's command, Paul preached almost two years in Co-
rinth, (ver. 11. 18.) and gathered a very flourishing church, in
which there were some Jev/s of note, ver. 8. But the great-
est part were idolatrous Gentiles, 1 Cor. xii. 2. — The members
of this church being very numerous, were so much the object
of the apostle's attention, that he wrote to them two long and
excellent letters, not only for establishing them in the belief of
his apostleship, which a false teacher, who came among them
after his departure, had presumed to call in question, but to
correct certain irregularities, into which many of them had fall-
en in his absence, and for other purposes, which shall be men-
tioned in sect. 4-. of this preface.

Sect. II. Of the Character a'dd Maimers of the Corinthians in
their Heathen State.

Before Corinth was destroyed by the Romans, it was famous
for the magnificence of its buildings, the extent of its com-
merce, and the number, the learning, and the ingenuity of its
inhabitants, who carried the arts and sciences to such perfection,
that it was called by Cicero, totius Gnecia lumeny the light of all
Greece : and by Florus, Gr^cice decus, the ornament cf Greece. The
lustre, however, which Corinth derived from the number and
genius of its inhabitants, was tarnished by their debauched man-
ners. Strabo, Lib. viii. p. 58 i. tells us, that in the temple of Ve.
nus at Corintn, " there were more than a thousand harlots, the
*f slaves of the temple, who, in honour of the goddess, prosti-
•• tuted themselves to all comers for hire, and through these the
<« city was crowded, and became wealthy.'* From an institu-
tion of this kind, v/hich, under the pretext of religion, furnish-
ed an opportunity to the debauched to gratify their lusts, it is
easy to see what corruption of manners must have flowed. Ac-
cordingly it is known, that lasciviousness was carried to such a
pitch in Corinth, that in the language of these times, the appella-
tion of a Corinthian given to a woman, imported that she was
a prostitute ; and lCo^/>3'<«{J<v, to behave as a Corinthian^ spoken of
a man, was the same as 'Ersci^ivetv, to commit luhoredom.

In the Achaean war, Corinth was utterly destroyed by the
Roman consul Mummius. But being rebuilt by Julius Cesar,

and

.Sect. 2. EPISTLE TO THE CORINTHIANS. 431

and peopled with a Roman colony, it was rnnde the residence
of the proconsul who governed the province of Achaia, (See
1 Thess. i. 7. note,) and soon regained its ancient splendour.
For its inhabitants increasing exceedingly, they carried on, bv
means of its two sea ports, an extensive commerce, which
brought them great wealth. From that time forth, the arts,
which minister to the conveniences and luxuries of life, were
carried on at Corinth in as great perfection as formerly; schools
were opened, in which philosophy and rhetoric were publicly
taught by able masters -, and strangers from all quarters crowd-
ed to Corinth, to be instructed in the sciences and in the arts.
So that Corinth, during this latter period, was filled with phi-
losophers, rhetoricians, and artists of ail kinds, and abounded
in wealth. These advantages, however, were counterbalanced,
as before, by the eflects which weakh and luxury never fail
to produce. In a word, an universal corruption of manners
soon prevailed ; so that Corinth, in its second state, became as
debauched as it had been in any former period whatever. The
apostle, therefore, had good reason in this epistle, to cxhorr
the Corinthian brethren lo fiee formcation : and after giving
them a catalogue of the unrighteous who shall not inherit the
kingdom of God, 1 Cor. vi. 9, 10, he was well entitled to add,
nnd such luere some of you. In short, the Corinthians had car-
ried vice of every kind to such a pitch, that their city was more
debauched than any of the other cities of Greece.

Sect. III. Of the Conversion of the Corinthians to the Christian

faith.

After the apostle left the synagogue, he frequented the house
of one Justus, a religious proselyte whom he had converted.
Here the idolatrous inhabitants of the city, prompted by curi-
osity, came to him from time to time, in great numbers, to
hear his discourses. And having, themselves seen, or having
been credibly informed by others, of the miracles which Paul
wrought, and of the spiritual gifts which he conferred on them
who believed, they were so impressed by his discourses and
miracles, that many of them renounced their ancient supersti-
tion. So Luke tells us. Acts xviii. 8. And matiy of the Corin.
thians hearings believedy and were baj>tiz€d.

Of all the miracles wrought in confirmation of the gospel,
that which seems to have affected the Greeks most, was the'
gift of tongues. For as they esteemed eloquence more than
-any other human attainment, that gift, by raising the common
people to an equality with the learned, greatly recommended
the gospel to persons in the middle and lower ranks of life.
Hence numbers of the inhabitants of Corinth, of that descrip-
tion, were early converted. But with persons in higher sta-
tions,

432 PREFACE TO THE FIRST Sect. 3.

tions, the gospel was not so generally successful. By their at*
tachrTiCnt to some one or other of the schemes of philosophy
which then prevailed, the men of rank and learning had ren-
dered themselves incapable, or at least unwilling to embrace
the gospel. At that time, the philosophers were divided into
many sects, and each sect hat'ing nothing in view, bat to con-
fute the tenets of the other sects, the disquisitions of philosophy
among the Greeks had introduced an universal scepticism,
which destroyed all rational belief. ^ This pernicious effect ap-
peared conspicuously in their statesmen, who, through their
philosophicai disputations, having lost all ideas of truth and vir-
tue, regarded nothing in their politics but utility. And there-
fore, in the persuasion that idolatry was the only proper reli-
gion for the vulgar, they vvould hear nothing that had the least
tendency to make the people sensible of its absurdity. On per-
sons of this description, the arguments in behalf of the gospel,
advanced by the apostle, made no impression •, as was seen in
the Athenian magistrates and philosophers, before whom Paul
reasoned in the most forcible manner, against the reigning ido-
latry, without effect. The miracles which he wrought at Co-
rinth, in confirmation of the gospel, ought to have drawn the,
attention of ail ranks of men in that city. But the opinion which
the philosophers and statesmen entertained of their own wisdom,
\V2LS so great, that they despised the gospel as mere foolishness,
(1 Cor. i. 23.) rejected its evidences, and remained, most of
them in their original ignorance and wickedness.

Though, as above observed, the common people at Corinth,
strongly im.pressed by the apostle's miracles, readily embraced
the gospel, it must be acknowledged, that they did not seem, at
the beginning, to have been much influenced thereby, either in
their temper or manners, in receiving the gospel, they had been
moved by vanity, rather than by the love of truth. And there-
fore, when they found the doctrines of the gospel contrary in
many things to their most approved maxims, they neither re-
lished them, nor the apostle's explications of them. And as to
his moral exhortations, because they were not composed ac-
cording to the rules of the Grecian rhetoric, nor delivered with
those tones of voice which the Greeks admired in their ora-
tors, they were not attended to by many, and had scarce any
influence in restraining them trom their vicious pleasures.
Knowing, therefore, the humour of the Greeks, that they sought
tuisdom, that is,^^ conformity to their philosophical principles,
in every new scheme of doctrine that was proposed to them,
and nauseated whatever was contrary to these principles, the a-
pcstle did not, during his first abode in Corinth, attempt to ex-
plain the gospel scheme to the Corinthians in its full extent j
but after the example of his divine Master, he taught them as

thev

Sect. 4. EPISTLE TO THE CORINTHIANS. 4S8

they were able to bear : 1 Cor. in. 1 . Now /, brethren, could
not speak to you as to spiritualy but as to fleshly men ^ even as to babes
in Christ. 2. Milk I gave you, and not meat. For ye were not
then able to receive it. Nay, neither yet noiv are ye able.

Sect. IV. Of the Occasion of Writing the First Epistle to the
Corinthians.
Though the apostle had taught the word of God at Corinthj
during more than a year and six months, the reUgious know-
ledge of the disciples, for the reasons already mentioned, was
but imperfect at his departure. They were therefore more
liable than some others, to be deceived by any impostor wao
came among them, as the event shewed. For after the apos-
tle was gone, a false teacher, who was a Jew by birth, (2 Cor.
xi. 22.) came to Corinth with letters of recommenddtion, (2
Cor. iii. 1.) probably from the brethren in Judea, for which
reason he is called a false apostle, 2 Cor. xi. 13. having been
sent forth by men. This teacher was of the sect of the Sad-
ducees, (See 1 Cor. xv. 12.) and-of some note on account of
his birth (2 Cor. v. 16, 17.) and education; being perhaps a

scribe learned in the law, I Cor. i. 20 He seems likewise to

have been well acquainted with the character, manners, and o-
pinions of the Greeks : for he recommended himself to the
Corinthians, not only by affecting, in his discourses, that elo-
quence of which the Greeks were so fond, but also by suiting
his doctrine to their prejudices, and his precepts to their prac-
tices. For example, because the learned Greeks regarded the
body as the prison of the soul, and expected to be delivered
from it in the future state, and called the hoj)e of the resurrection
of the flesh, the hope of worms : — a filthy and abominable thing —
which God neither will nor can do, (Celsus ap. Origen. lib. v. p.
240.) and because they ridiculed the doctrine of the resurrec-
tion of the body. Acts xvii. 32. this new teacher, to render the
gospel acceptable to them, flatly denied it to be a doctrine of
the gospel, and affirmed that the resurrection of the body was
neither desirable nor possible : and argued, that the only resur-
rection promised by Christ was the resurrection of the soul from
ignorance and error, which the heretics of these times said was
already passed, 2 Tim. ii. 18. Next, because the Corinthians
were addicted to gluttony, drunkenness, fornication, and every
sort of lewdness, this teacher derided the apostle's precepts con-
cerning temperance and chastity, and reasoned in defence of
the licentious practices of the Greeks, as we learn from the a-
postle's confutation of his arguments, I Cor. vi. 12, 13. Nay,
he went so far as to patronise a person of some note among the
Corinthians, v/ho was living in incest with his father's wife,

i Cor. V. 1. proposing thereby to gain the good will, not only
Vol. T. 3 I of

434 PREFACE TO THE FIRST Sect. 4.

of that offender, but of many others also, who wished to retain
their ancient debauched manner of living. Lastly, to ingratiate
himself with the Jews, he enjoined obedience to the law of
Moses, as absolutely necessary to salvation.

In thus corrupting the gospel, for the sake of rendering it
acceptable to the Greeks, the false teacher proposed to make
himself the head of a party in the church at Corinth, and to
acquire both power and wealth. But Paul's authority as an
apostle, standing in the way of his ambition, and hindering him
from spreading his errors with the success he wished, he en-
deavoured, to lessen the apostle, by representing him as one
who had neither the mental nor the bodily abilities necessary to
an apostle. His presence, he said, was mean, and his speecli
contemptible, 2 Cor. x. 10. He found fault with his birth and
education, 2 Cor. x. 10. He even affirmed that he was no a-
postle, because he had not attended Christ during his ministry
on earth, and boldly said, that Paul had abstained from taking
maintenance, because he was conscious he was no apostle. On
the other hand, to raise himself in the eyes of the Corinthi-
ans, he praised his own birth and education, boasted of his
knowledge and eloquence, and laid some strees on his bodily
accomplishments ; by all which he gained a number of adhe-
rents, and formed a party at Corinth against the apostle. And
because there were in that party some teachers endowed with
spiritual gifts, the apostle considered them also as leaders.
Hence, he speaks sometimes of one leader of the faction, and
sometimes of divers, as it suited the purpose of his argument.

While these things were doing at Corinth, Paul returned
from Jerusalem to Ephesus, according to his promise. Acts
xviii. 21. During his second abode in that city, which was of
Jong continuance, some of the family of Chloe, who were
members of the church at Corinth, and who adhered to the a-
postle, happening to come to Ephesus, gave him an account of
the disordf rly practices which many of the Corinthian brethren
were following, and of the faction which the false teacher had
formed among them., in opposition to him, 1 Cor. i. 11. These
evils requiring a speedy remedy, the apostle immediately sent
Timothy and Eras'tus to Corinth, Acts xix. 22. 1 Cor. iv. 17.
m hopes that if they did not reclaim the faction, they might at
least be able to confirm the sincere. For that purpose he or-
dered his messengers to inform the Corinthians, that he himself
was coming to them directly from Ephesus, to increase the spi-
ritual gifts of those who adhered to him, 2 Cor. i. 15. and to
punish by his miraculous power, the disobedient, ! Cor. iv. 18,
19. Such was the apostle's resolution, when he sent Timothy
and Erastus away. But before he had time to put this reso-
lution in execution, three persons arrived at Ephesus, whom

the

Sect. 4. EPISTLE TO THE CORINTHIANS. 435

the sincere part of the church had dispatched from Corinth with
a letter to the apostle, wherein they expressed their attachment
to him, and desired his directions concerning various matters,
"which had been the subject of much disputation, not only with
the adherents of the false teachers, but among the sincere them-
selves.

The coming of these messengers, together with the extraor-
dinary success which the apostle had about that time, in con-
verting the Ephesians, occasioned an alteration in his resolution
respecting his journey to Corinth. For instead of setting out
directly, he determined to remain in Ephesus till the following
Pentecost, 1 Cor. xvi. 8. And then, instead of sailing straight-
way to Corinth, he proposed to go first into Macedonia, 1 Cor.
xvi. 5, 6. — In the mean time, to compensate the loss which the
Corinthians sustained from the deferring of his intended visit,
he wrote to them his first epistle, in which he reproved the false
teacher and his adherents, for the divisions they had occasioned
in the church. And because they ridiculed him as a person
rude in speech, he informed them, that Christ had ordered him,
in preaching the gospel, to avoid the enticing words of man's
wisdom, lest the doctrine of salvation through the cross of
Christ, should be rendered ineffectual. Then addressing the
heads of the faction, he plainly told them, their luxurious man-
ner of living was very different from the persecuted lot of the
true ministers of Christ. And to put the obedience of the sin-
cere part of the church to the trial, he ordered them, in a gene-
ral public meeting called for the purpose, to excommunicate
the incestuous person. After which, he sharply reproved those
who had gone into the heathen courts of judicature with their
law-suits, and directed them to abetter method of settling their
claims on each other, respecting worldly matters.

The Corinthians in their letter, havmg desired the apostle's
advice concerning marriage, celibacy, and divorce ; and con-
cerning the eating of meats which had been sacrificed to idols,
he treated of these subjects at great length in this epistle. Al-
so because the faction had called his apostleship in question,
he proved himself an apostle by various undeniable argu-
ments, and confuted the objection taken from his not demand-
ing maintenance from the Corinthians. Then, in the exercise
of his apostolical authority, he declared it to be sinful, on any
pretext whatever, to sit down with the heathens in an idol's
temple, to partake of the sacrifices which had been offered tkere.
And with the same authority, gave rules for the behaviour of
both sexes in the puhUc assemblies ; rebuked the whole church
for the indecent manner in which ihey had celebrated the
Lord's supper ; and the spiritual men, for the irregularities
which many of tliem had been guilty of, in the exercise of

their

43G PREFACE TO THE FIRST Sect. 5.

their gifts ; proved against the Greek philosophers and the
Jewish Sadducees, the possibility and certainty of the resurrec-
tion of the dead ; and exhorted the Corinthians to make col-
lections for the saints in Judea, who were greatly distressed by
the persecution which their unbelieving brethren had raised a-
gainst them.

From this short account of Paul's first epistle to the Corin-
thians, it is evident, as Locke observes, that the apostle's chief
desigil in writing it, was to support his own authority with the
brethren at Corinth, and to vindicate himself from the calum-
nies of the party formed by the false teacher, in opposition to
him, and to lessen the credit of the leaders of that party, by
shewing the gross errors and miscarriages into which they had
fallen •, and to put an end to their schism, by uniting them to
the sincere part of the church, that all of them, unanimously
submitting to him as an apostle of Christ, might receive his
doctrines and precepts as of divine authority ; not those only
which he had formerly delivered, but those also which he now
taught, in his answers to the questions which the sincere part
of the church had proposed to him. -

At the conclusion of this account of the epistle, it may not
be improper to observe, that because the unteachableness of the
Greeks, and their aversion to the doctrines of the gospel, pro-
ceeded from their extreme attachment to their own false philo-
sophy and rhetoric, the apostle, in different passages of this e-
pistle, was at great pains to shew the vanity of both, together
with their pernicious influence in matters of religion. His rea-
sonings on these topics, no doubt, were particularly designed
for confuting the pretensions of the Greeks ; yet they are not
uninteresting to us. They are still of great use in beating down
those high ideas of the powers of the human mind, which some
modern pretenders to philosophy are so industrious in propa-
gating, for the purpose of persuading us, that divine revelation
is unnecessary in matters of religion. They are of use like-
wise in shewing the falsehood of those philosophical principles,
whereby deists have endeavoured to disprove the facts record-
ed in the gospel history. Lastly, they prove that a studied a^r-
tificiai rhetoric, is not necessary in communicating to the world
the revelations of God.

Sect. V. Of the Time and Place of Writing the First Epistle
to the Corinthians.

Of the place where this epistle was written, there never has
been any doubt. The mention that is made, chap. xvi. 8. of the
apostle's purpose of remaining in Ephesus till Pentecost^ and the
salutation of the churches of Asia, ver. I9.€hewthat this letter
was written, not atPhilippi, as the spurious postscript iadicates,

but

Sect. 5. EPISTLE TO THE CORINTHIANS. 437

but at Ephesus, during the apostle's second abode in that city,
tof which we have the account, Acts xix. 1— -11.

It is not so generally agreed, at what particular time of the
apostle's abode in Ephesus, this letter was written. Mill, in
his Prolegomeno, No. f). says it was written after the riot of
Demetrius, because the apostle's fighting with wild beasts at
Ephesus, is mentioned in it, chap. xv. 32. which he thinks hap-
pened during that riot. But Paul did not then go into the theatre,
being restrained by the disciples, and by some of the Asiarchs
who were his friends, Acts xix. 30, 31. His fighting with wild
beasts, therefore, at Ephesus, must have happened in some pre-
vious tumult, of which there is no mention in the history of the

Acts That the First Epistle to the Corinthians was written a

little while before the riot of Demetrius and the craftsmen, ap-
pears to me probable from two circumstances. The first is, the
apostle told the Corinthians, chap. xvi. 8, 9. That he resolved
to abide in Ephesus till Pentecost, on account of the great suc-
cess with which he was then preaching the gospel. The second
circumstance is, that Demetrius, in his speech to the craftsmen,
mentioned the much people whom Paul had turned from the wor-
ship of idols, as a recent event ; and by shewing that Paul's
doctrine concerning the gods who are made with the hands of
men, efi'ectually put an end to their occupation and wealth, he
excited the craftsmen to make the riot. These two circum-
stances joined, lead us to conclude, that the First Epistle to the
Corinthians was written a little while before the riot. For if
it had been written after the riot, the apostle could not have
said, / will abide at Ephesus tilt Pentecost.

On supposition that the First Epistle to the Corinthians was
v/ritten a little while before the riot of Demetrius, its date may
be fixed to the end of the year 56^ or the beginning of the year
57, in the following manner : The apostle, as has been shewn,
sect. 1. came to Corinth the first time, about the beginning of
summer, in the year 51. On that occasion he abode near two
years. Acts xviii. 11, 18. then set out by sea for Syria, with an
intention to celebrate the ensuing feast of Pentecost in Jerusa-
lem, ver. 21. This was the Pentecost which happened in the
year 53. Having celebrated that feast, he went immediately
to Antioch ; and after he had spent some time there, he de-
parted, and went over all the country of Galatia and Phrygia
in order, ver. 22, 23. arid passing through the upper coasts, he
came to Ephesus, Acts xix. 1. In this journey, I suppose he
spent a year and four months. These, brought into the account
after the feast of Pen;; cost in the year 53, will make the apos-
tle's second arrival at Ephesus to have happened m th-^ autumn
of 5'^. At Ephesus he abode tv/o ye^irs and rhree months j at
the end of which, the riot of Demetrius happened. These, ad-
ded

438 PREFACE TO THE FIRST Sect. 6.

ded to the autumn of 54, bring us to the end of the year 56,
or the beginning of the year 57, as the date of the riot, and of
the apostle's First Epistle to the Corinthians. Accordingly,
Pearson places it in the year 57. And Mill more particularly
in the beginning of that year : because it is said, chap. v. 7.
I^or Christ our passover is sacrificed for tis, 8. Therefore let us keep
the feast, not iviih old leaven, See.

Farther, the apostle, a while before the riot of Demetrius,
speaking of his going to Jerusalem with the collections, said,
Acts xix. 21. jffter I have been there, 1 must also see Rome. From
this Lightfooc very well conjectures, that Claudius was then
dead, and that the news of his death, which happened October
13. A. C. 54. had reached Ephesus ; because, if he had been
alive, and his edict in force, St Paul would not have thought
of going to Rome. 1 add, that before he took such a resolu-
tion, he must have known that Nero w^as well affected to the
Jews, and that the Christians were re-established at Rome. But
as some months must have passed before Nero discovered his
sentiments respectliig the Jews, and before the church was ac-
tually re-established in the city, the apostle could not well be
informed of these things, before the spring of the year 56, that
is, about 18 months after Claudius's death.

Sect. VI. Of the Messengers by ivhom the First Epistle to the
Corinthians was sent, and of the success of that Epistle,

At the time the apostle wrote this letter, he was in great dis-
tress, (2 Cor. ii. 4.) being afraid that the faction would pay no
regard to it. And therefore, instead of sending it by the mes-
sengers who had come from Corinth, he sent it by Titus,
2 Cor. vii. 7, 8. 13, \5. that his presence and exhortations
might give it the more effect. And as it contained directions
concerning the collections for the saints, chap, xvi, the apostle
desired Titus to urge the sincere among the Corinthians, to be-
gin that good work, 2 Cor. viii. 6. With Titus, the apostle
sent another brother, (1 Cor. xii. 18.) probably an Ephesian,
whose name is not mentioned, but who no doubt was a person
of reputation ; seeing he was appointed to assist Titus in heal-
ino: the divisions which had rent the Corinthian church. And
that they might have lime to execute their commission, and re-
turn to the apostle at Ephesus, he resolved to remain there till
the ensuing Pentecost. It seems he did not think it prudent
to go himself to Corinth, till he knew the success of his letter,
and how the Cornithians stood affected towards him, after they
had read and considered it.

As this letter, of which Titus was the bearer, contained the
apostle's answer to the one which the Corinthians had sent to
him, we may believe, the messengers by whom it was sent,

namely

Sect. 6. EPISTLE TO THE CORINTHIANS. 439

namely Stephanus, Fortunatus, and Achaicus, 1 Cor. xvi. 17.
would go along with Titus and the brethren. Be this, howe-
ver, as it may, Titus and his companions, on their arrival at Co-
rinth, had ail the success in executing their commission which
they could desire. For on delivering the apostle's letter, the
Corinthians received them with fear and trembling, (2 Cor. vii.
15.) expressed the deepest sorrow for their miscarriages, (ver.
9 — 11.) and paid a ready obedience to all the apostle's orders,
ver. 15, 16. But the news of this happy change in their tern.-
per, the apostle did r^ot receive, till leaving Ephesus he came
mto Macedonia, where it seems he waited till Titus arrived,
and brought him such an account of the greatest part of the
church at Corinth, as gave him the highest joy, 2 Cor. vii. 4,
7, 13.

Because Sosthenes joined the apostle in this letter, Beza
thinks he was the apostle's amanuensis in writing it. And for
the same reason he supposes the Second Epistle to the Corin-
thian?, to have been written by Timothy. But all this is mere
conjecture, as is plain from Beza's note on Gal. vi. 11.

CHAP. I.

Viezu and Illustration of the Matters contained in the First Chapter
of this Epistle.

npHE teacher who came to Corinth after the apostle's de-
**- parture, with a view to lessen his authority among the
Corinthians, boldly affirmed that he was no apostle. Wherefore,
to shew the falsehood of that calumny, St Paul, after asserting
his own apostleship, and giving the Corinthians his apostolical
benediction, mentioned a fact well known to them all, by which
his title to the apostleship was established in the clearest man-
ner. Having communicated to the Corinthians, a variety of
spiritual gifts immediately after their conversion, he thanked
God for having enriched them with tvery spiritual gift, at the
time his preaching concerning Christ was confirmed among
them, ver. 4 — 7. By making the spiritual gifts with which the
Corinthians were enriched immediately on their believing, a
subject ui thanksgiving to God, the apostle in a delicate manner
put them in mind, that they had received these gifts long before
the false teacher came among them ; consequently, that they
had received none of their spiritual gifts from him, but were in-
debted to the apostle himself for the v/hole of them ; also, that
they were much to blame for attaching themselves to a teacher,
who had given them no proof at all, either of his doctrine or of
his missipn. See the View prefixed to 2 Cor. xii. verses 12, 13.
' ^ St

440 1 CORINTHIANS. View.— Chap. I.

St Paul, by thus appealing to the spiritual gifts which he had
imparted to the Corinthians, having established his authority as
an apostle, exhorted them in the name of the Lord Jesus Christ,
to live in union and peace, ver. 10. — For he had heard, that
after the example of the disciples of the Greek philosophers,
each of them claimed peculiar respect, on account of the sup-
posed eminence of the person who had taught him, and attached
himself to that teacher, as if he, rather than Christ, had been
the author of his faith, ver, 11, 12. — But to make them sen-
sible that Christ was their only master, the apostle asked them.
Whether Christ, that is, the church of Christ, was divided into
different sects, under diifereiit masters, like the Grecian schools
of philosophy ? and v/hether any of their teachers was crucit'ied
for them ? and whether they had been baptized in the name of
any of them ? ver. IS. — Then thanked God, since they made
such a bad use of the reputation of the persons who baptized
them, that he had baptized but a few of them, ver. 14, 15, 16.
— And to shew that they derived no advantage from the dignitv
of the teachers who baptized them, he told them that he and
liis brethren apostles, who, in respect of their inspiration, were
the chief teachers in the church, were sent by Christ, not so
much to baptize, as to preach the gospel, ver. 1 7.

The false teacher, by introducing the Grecian philosophy and
rhetoric into his discourses, had endeavoured to render them
acceptable to the Corinthians, and had preferred himself to Paul,
who he said was unskilful in these matters. Lest therefore, the
Corinthians should think meanly of his doctrine and manner of
preaching, the apostle told them, that Christ had sent him to
preach the gospel, not with wisdom of speech, that is, with philoso-
phical arguments expressed in flowery harmonious language,
such as the Greeks usea in their schools *, because in that me-
thod, the gospel becoming a subject of philosophical disputation,
would have lost its efficacy as a revelation from God, ver. 17.
. — That though the preaching of salvation through the cross,
appeared mere foolishness to the destroyed among the heathen
philosophers and Jewish scribes, yet to the saved from heathen-
ism and Judaism, it v/as found by experience to be the powerful
means of their salvation, ver. 18. — ^That God foretold he would
remove both philosophy and Judaism on account of their ineffi-
cacy, ver. 19 — and make the Greek philosophers and Jewish
scribes ashamed to shew themselves, because they had darkened
and corrupted, rather than enlightened and reformed the world,-
ver. 20 — That having thus experimentally shewn the inefficacy
of philosophy, it pleased God, by the preaching of doctrines
which to the philosophers appeared foolishness, to save them
who beheved, ver. 21, — And therefore, notwithstanding the
Jews required the sign from heaven, in confirmation of the doc-
trines

Chap. I.—View. 1 CORINTHIANS. 441

trines proposed to them, and the Greeks expected every doc-
trine to be conformable to their philosephical principles, the
apostle preached salvation through Christ crucified, vi^hich he
knew was to the Jews a stumbling-block, and to the Greeks
foolishness, ver. 22, 23. — But to them who were called, or per-
suaded to believe the gospel, both Jews and Greeks, that doc-
trine was the powerful and wise means which God made use of
for their salvation, ver. 24. — ^Therefore, said he, it is evident
that the foolish doctrines of God have more wisdom in them
than the wisest doctrines of men ; and the weak instruments
used by God for accomplishing his purposes, are more effectual
than the greatest exertions of human genius, ver. 25.

Having thus defended both the doctrines of the gospel, and
the manner in which they were preached, the apostle very pro-
perly proceeded to shew the Corinthians, the folly of boasting
in their teachers, on account of their learning, their eloquence,
their high birth, or their power. Look, said he, at the persons
who have called you to the belief of the gospel ; not many phi-
losophers, not many vi^arriors, not many noblemen, have been
employed to call you, ver. 26. — But God hath chosen for that
purpose, unlearned persons, to put to shame the learned, ver. 27.
— by their success jn enlightening and reforming the world,
ver. 2fe. — that no flesh might take any honour to himself, in the
matter of converting and saving mankind, ver. 29. — the whole
glory being due to God, ver. 30, 31. In this light, the mean
birth and low station of the first preachers of the gospel, toge-
ther with their want of literature and eloquence, instead of
being objections io the gospel, are a strong proof of its divine
original.

New Translation. Commentary.

CHAP. I. iPaul, /? CHAP. I. 1. Paul, a miracu-

£alled apostle * of Jesus lously called apostle of Jesus Christy

Christ^j/the willof God, agreeably to the will of God, and

and Sosthenes *ilf2'bro- Sosthenes my fellow labourer in the

ther, gospel,

Ver, 1. — 1. A called y^postle. Because the faction pretended to
entertain doubts of Paul's apostlesbip, chap. ix. .1. he began this
letter with telling them, that he was not, like Matthias, an apostle
made by men, neither did he assume the office by his own authority,
but he was called to it by Christ himself, who for that purpose ap-
peared to him from heaven, as he went to Damascus to persecute his
disciples ; and that in calling him to be an apostle, Christ acted by
the appointment of God. So Ananias assured Paul, Acts xxii. 14.
15. Wherefore, in respect of the manner in which Paul wqs made
an apostle, he was more honourable than all the other apostles. See
Kom, i. 1. note 2.

2. Sosthenes^ If this person was the chief ruler of the SYi^gogue
ToL. J. 3 K ' at

U2 1 CORINTHIANS. Chap. I

2 2^0 the worshippers of the true 2 To the church of
Gody ivho are in Corinth ; to the sepa- God ^ which is at Co-
rated from the heathens, by their rinth ; to the sanctified *
he'mg under Jesus Christ ; to the called {iv, 172.) under Christ
people of God ; to those who merit Jesus ; to the called ,• ^ t»
the appellation of saints, because the saints ,• ^ with all in
they have renounced idolatry, and every place ^ who call on
have devoted themselves to serve the the name of our Lord Je-
true God ; with all in every place, sus Christ, ^ both their
who worship our Lord Jesus Christ, and our LORD : ^

who is both their and our Lord who
are Jews.

3 May gracious dispositions be to you, 3 Grace BE to you, and
with peace, temporal and eternal, peace (see Rom. i. 7«

from God our Father, and from the note 3.) from God our

Lord Jesus Christ, by whom God Father, and from the

dispenses these blessings. Lord Jesus Christ.

4 In my prayers, / give thanks to 4? I give thanks to my

at Corintli, mentioned as active in persecuting Paul, Acts xviii. 17*
we must suppose that he was afterwards converted, and became an
eminent preacher of the gospel : and having a considerable influence
among the Corinthians, he joined in writing tiiis letter, for the rea-
sons mentioned, 1 Thess. Pief. sect. 2.

Ver. 2 — 1. The church of God ^ &.c. This is a much more august
title than that mentioned, Gal. i. 2. The churches of G alalia,

2. To the sanctified. See Ess. iv. 53. and chap. vi. 11. note 2.

3. To the called into the fellowship of the saints j as the apostle
himself explams it, ver. 9.

4. To the saints. Sec Ess. iv. 48. 1 Cor. vi. 1, where the saints
are opposed to the UJirighteous, that is, to idolators.

5. All in every place. Though this epistle was written to correct
the disorderly practices of the Corinthians, it contained many gene-
ral instructions, which could not fail to be of use to all the brethren
in the province of Achaia likewise, and even to Christians in every
place : for which reason, the inscription consists of three members,
and includes them all.

6. Call upon the name of our Lord Jesus. Totg iTtiKxXa/Lcivoig . This
expression we have. Acts vii. 59. /^rid they stoned Stephen^ i7riKU>^iif^t-
vov, calling upon Christ, and saying. Lord Jesus, receive my spirit. See
also Acts ix. 14. xxii. 16. Rom. x. 12, 13, J 4. — Piaying to Christ
was so much practised by ihe first Christians, that Phny mentioned
it in hi? letter lo Trajan : Carmen Christo, quasi Deo, dicer e, They
sing with one another, a hymn to Christ as a God.

1. Both their and our Lord. This the apostle mentioned in the
bv-^ginn?; g of his letter, to shew the C^'rinthians how absurd it was
for the disciples of one master, to be divided into factions under par-
ticular leaders. Christ is the only Lord ox master of all his disciples,
whether they be Jews or Gentiles.

Ver.. 4.

Chap. I.
God always

1 CORINTHIANS.

443

my God, always cGncerning you, on ac-
count of the grace of God, which was
given to you through the powerful
operation, ana agreeably to the will
of Jesus Christ*

5 I me-in, that ye were enriched
with every spiritual gift by Jesus;
Christ; and m particular, ivitk all
sorts of languages, and with a great
measure a/' inspired knowledge,

6 When our testimony concerning
Christ, as the Son oji: God and Sa-
viour of the world, was confirmed
among you, by the miracles which I
wrought, and the spiritual gifts I
conferred on you.

7 So that ye come behind other
churches in no gift ; firmly expecting

the revelation of our Lord Jesus Christ
as the Son of God, by his appearing
in the glory of the Father to judge
the world.

S He (God, ver. 4.) also will con-

firm you, until the end, in the belief

of that testimony ; so as to be with-

Ver. 4. Onaccount of the grace of God; that is, on account of the
spiritual gifts. For so \.}\fi grace of Got/ signifies, Rom. xii. 6. Hav-
ing gifts differing according to the grace that is given to us. See also
Ephes. iv. 7, 8. 1 Pel. iv. 10. That grace hath this signification
here, is evident from ver. 5.

Ver. 5. — 1. With all speech. Ev srot.vTi Aoya;, ivith all sorts of lan^
guages. From chap. xiv. we learn that many of the Gentiles at Co-
rinth, as well as of the Jews, were endowed with the gift of tongues.

2. And all ktwwledge. See 1 Gor. xii, 8. note 2. What is here
said concerning the enriching of the Corinthians with all knowledge^
is to be understood chiefly of the spiritual men among the Je\vish
converts j for most of the Gentile converts at Corinth, weiefiesh/ij,
or weak persons, and babes in Christ, chap. iii. 1, 3.

Ver. 6. When the testimony of Christ; the testimony concerning
Christ. So the phrase signifies, 2 Tim. i, 8. See Ess. iv. 24.

Ver. 7. So that ye conw behind in no gift. The apostle speaks here,
not of individuals, but of the church at Corinth, as having in it spi-
ritual men, who possessed all the different spiritual gifts which com-
mon believers could enjoy. Accordingly he asked them, 2 Cor.
xii. 13. What is the thing wherein ye have been inferior to other
churches F See 2 Cor. xii. 12. note 3.

Ver. 8. — 1. He also will confirm you. *0?, here, Is not the rela-
' tlve, but the personal pronoun. For the following verse shews that

2 the

concerning
you on account of the grace
* of" .God which was giv-
en to you, (gv, 167.)
through Jesus Christ :

5 That ye were enrich'
ed (sv) with every GIFT,
(see ver. 7.) by him, £-
FEN IVITH all speech, *
afid all knowledge, ^

6 [Kd^^, 202) When
the testimony of Christ *
was confirmed (sv, 172.)
*mong you :

7 So that, ye come be-
hind in no gift, * waiting
for the revelation, (see 1
Pet. i. 7. note 2.) of our
Lord Jesus Christ.

8 ('O?, 61.) He^ also
will confirm you until
the end without accusation.

444 1 CORINTHIANS. Chap. I.

cut just cause of accusation, in the day * in the day of our Lord

of the revelation of our Lord Jesus Jesus Christ.

Christ.

9 Faithjtil is God^ hy whom ye have 9 Faithful is God, by
been called to partake of the benefits whom ye have been C2i\hd
of the fellowship of his Son Jesus Christ into the fellowship ( 1
Qur Lord, He will, therefore, per- John i. 3. note 2.) of his
form his promise concerning your Son Jesus Christ our
acquittal at the judgment. Lord.

10 Now, Brethren^ since ye are 10 Now, brethren, 1
called into the fellowship of Christ, beseech you,by the name
/ beseech you, by every consideration * of our Lord Jesus
implied in the name of our Lord Jesus Christ, that ye all speak
Christ, that ye all agree in the same the same thing, and
measures for promoting the interests that there be no {^7%i<r-
of that fellowship, that there be no di- ^oiru, see chap. xi. 18.
visions among you, but that ye be firm- note 2.) divisions among
ly joined (See 2 Cor. xiii. 9. note) as you ; but that ye be
members of one body, hy the same compactly joined [iv) by the
good affection towards each other, and same mind *, and by the
by the same ^rzcticzl judgment. same judgment. ^

the person spoken of is God, mentioned ver. 4. I give thanks to my
God,^c.

2. Without accusation. The apostle in this, expresses only his cha-
ritable judgment, not of individuals, but of the body of the Corin-
thian church. For by no stretch of charity could he hope, that e-
very individual of a church in which there were such great disorders,
would be unaccusable at the day of judgment. See 1 Thess. iii. 13.
note 2.

Ver. 10. — 1. By the name of our Lord Jesus Christ. This may
signify the person and authority of our Lord Jesus Christ. See Ess.
iv. 51. Locke is of opinion, that the apostle, intending to abolish
the names of the leaders whereby the parties distinguished them-
selves, besought them by the name of Christ. The same author
mentions this as an instance, that the apostle scarcely makes use of a
word or expression, which hath not some relation to his main pur-
pose.

2. Ye he compactly joined^ iv rat ecvra> van, hy the same mind ; that is,
by mutual good affection : for the same mind, in the sense of the
same opinion, \s r\o\. to be expected in any numerous society. We
have the same direction, Rom, xv. 5. thus expressed, the same dispo-
sition tovjards one another. See also 1 Pet, iii. 8.

3. By the same, yyu^i)^, judgment. I'his word d^nott^ that practical
judgment which precedes volition. The meaning is, that in our de-
liberations we should yield ^o each other from mutual affection, and
from a love of peace. Accordingly, the heathen moralists describ-
ed true friendship, as cemented by tlie same inclinations and aver-
sions : Idem velle, et idem nolle, S^.c.

Ver.

Chap. I. 1 CORINTHIANS. U5

11 For it hath been 111 give you this exhortation,
declared to me concerning because it hath been told me, concerning
you, my brethren, * by i/ou, my brethreny by some of the family
(t&iv, 70.) some OF THE of Chloe^ with whom I have convers-
FAMILYqI Chloe, * that ed in this place, that there are (tgt^sj),
there are contentions a- 'violent contentions among you,

mong you. 12 And I mention this as an in-

12 And I mention this, stance, that each of you saithy Peculiar
that each of you saith, I, respect is due to me, because / in-
indeed, am of Paul, and I deed am a disciple of Paul, afid I of
of Apollos, and 1 of Ce- jlpollos, and I of Peter, and I of
phas, ' and I of Christ. * Christ himself.

13 Is Christ divided?* 13 ij Christ's church divided into

Ver. 11. — 1. My brethren. Locke observes that brethren is a
name of union and friendship, and that it is twice used by the apos-
tle, in this exhortation to union and friendship.

2. By some of the family of Chloe. According to Grotius, these
were StephanuSy Fortunatus, Achaicus, mentioned chap= xvi. 17. who
he thinks u'ere Chloe's sons, and the bearers of the letter which the
Corinthians sent to the apostle, chap. vii. 1. That they were the
bearers of the letter, may be admitted. But I am of opinion, that
the apostle had heard of the divisions at Corinth before these mes-
sengers arrived. If so, the persons mentioned were not the mem»
bers of the family of Chloe here spoken of,

Ver. 12. — 1. A?id I of Cephas, This seems to have been the
boast of the false teacher. For as he came recommended by letters
from Judea, he may have been converted by Peter.

2. And I (f Christ, There were now in the church at Corinth,
some Jews, who having heard Christ preach, had been converted by
him, and who claimed great respect on that account, Chiysostomc
thought this was said by Paul himself, to shew the Coiinthians that
all ought to consider themselves as the disciples of Christ, and of no
other master y otherwise they derogated from the honour due to
Christ,

The Greeks valued themselves greatly on the fame of their mas-
ters In philosophy, and in the arts. This humour, the Corinthians
brought with them into the church. For some, especially the
heads of the faction, claimed an authority over others, on account of
the dignity of the persons who had converted them, and to whom
they had attached themselves as their masters In the gospel. But
others, who reckoned themselves equally honourable on account of
the reputation of their teachers, opposed their pretensions. Hence
arose those envyings, strifes, and divisions, which prevailed In the
Corinthian church, and which the apostle termed, a walking after
the manner of men, chap. iil. 3.

Ver. 13.— 1. Is Christ divided F In this passage, as in chap. xli.
12. Christ signifies the Christian church. By asking. Is Christ di-
vided F the apostle insinuated that the whole body of Christians

have

440 1 CORINTHIANS. Chap. L

parties under different leaders ? Was Was Paul crucified * for

Paul crucified for i/ou to make atone- you? or were ye baptized

ment for your sins ? Or were i/e bap- («$) iuto the ^ name of

tized into the name ef Paul, as his dis- Paul ?
ciples ?

1 4 Since ye reckon yourselves the 14 1 give thanks to God,
disciples of the persons who baptized that I baptized none of-
you, rather than of Christ, i give you, except Crispus and
thanks to Gody that I baptized none of Caius : '

^ou except Crispus and Caius:

15 Lest my enemies should say that 15 Lest any one should
into mine own name I had baptized^ say, that into mine cwn
making you my disciples, and not name I had baptized*
Christ's ; a thought which I utterly

detest.

1 6 And 1 baptized also the family of 16 And I baptized al-
Stephanas, my first converts in Acha- ?o the family of Stepha-
ia, (chap. xvi. 15.) Besides^ I do not nas : * besides, I know
recollect whether 1 baptized any other not whether I baptized
person among you. any other. *

have him as their only roaster, and that to consider ourselves as the
disciples of any other master, is to rob him of his honour as our
Master and Saviour. Others by Christy understand the ministers of
Christ. Are the faithful rr.inisters of Christ divided ? Do they not
all preaeh the same doctrine, and labour for the same end ? But ac-
cording to others, Christ in this passage means Christ himself. Is he
divided '^ Did one Christ ^end Paul, and another Apollos ?

2. Was Paul crucified for you? This question implies, that the
sufferings of Christ have an influence in saving the world, which the
sufferings of no other man have, nor can have.

3 . Baptised into the name of Paul. To be baptized into the nams
of any person^ or into a person^ is solemnly, as Locke observes, to enter
one's self a disciple of him into whose name he is baptized, and to
profess that he submits him.self implicitly to his authority, and re-
ceives his doctrines and rules. In this sense, the Israelites are said,
chap. X. 2. to have been baptized into Moses, in the cloud, and zn ths
sea.

Ver. 14. — 1. Except Crispus and Caius. Crispus was the ruler of
the synagogue at Corinth; and among the first of the Corinthians
who were converted by Paul, Acts xviii. 8. Gaius, or Caius^ was the
person v.'ith whom the apostle lodged, when he wrote his epistle to
the Romans, ch. xv. 23. Both of them were persons of eminence.
The other Corinthians may have been baptized by the apostle's as-
sistants, Silus, Titus, and Timothy.

Ver. 16. — 1. Stephanus. Theophylact says, Stephanus was a per-
son of note among the Corinthians. The family of Stephanus seem
all to have been adults when they were baptized. For they are said,
chap. xvi. 15. to have devoted themselves to the ministry to the saints:,

2. 1 know not whether I baptized any other. Here the apostle in-
sinuates

Chap. L 1 CORINTHIANS. 447

17 For Christ hath not 17 For Christ hath not sent me to
S'Snt me to baptize, but to Jmptize, but rather to preach the gospel^
preach * the gospel : that I may iiave leisure to convert

unbelievers ;

Not, HOJVEFER, with Noty however, by using philosophical

v/isdom of speech, ^ that arguments, expressed in rhetorical Ian-

the cross of Christ migJit guage, that the doctrine of salvation,

not be deprived of its eff- through the cross of Christ jnight not

cacy, ^ (See Philip, ii. be deprived cf its efficacy, as a truth

7. note 1.) revealed of God,

18 For the preaching 18 For the preaching concerjiing the
* (« va Tctv^a, 24 ) which cross of Christ as the means of salva-
JS concerning the cross, to tion, to the destroyed among the hea-

•sinuates that he is speaking, not by inspiration, but from memory.
He did not remember whether he baptized any more of the Corin-
thiathi. The Spirit was giv-en to the apostles indeed, to lead them
into all truth j but it was truth relative to the plan of man's salva-
tion -which was thus made known to them, and not truth like the
fact here mentioned, the certain knowledge of which was of no use
whatever to the world.

Ver. 17. — 1. Hath not sent ?7ie to bnpthc^ but to preach. The apos-
tles being endued with the highest degree of inspiration and miraculous
powets, had the office of preaching committed to them, rather than
that of ba/}li%ing^ because they were best qualified for converting the
world, and had not time to give the converted, either before or after
their baptism, such particular instruction as their former ignorance
rendered necessary. These offices, therefore, v/ere committed to the
inferior ministers of the word.

2. Not however with wisdom of speech. Wisdom of speech, «r«<p<tfj
yKoyii for Mya G-o^ca^ means learned speech. The observation, that the
apostles were sent forth to^ convert mankind, not by the powers of
philosophy and eloquence, was Intended to shew the Corinthians,
hovf ill-founded the boasting of the faction was, who vakied them-
selves on the learning- and eloquence of their teachers.-— To shew
that this is a declaration of the subject which the apostle is going to
handle, I have separated it from the clause which goes before it.

3. Be deprived of its efficacy. To have adorned the gospel with
the paint of the Grecian rhetoric, would have obscured its wisdom
and simplicity, just as the gilding of a diamond would destroy its
brilliancy. Besides, it would have marred its operation as a revela-
tion from God. For the evidence and efficacy of the gospel arises,
not from its being proved by philosophical arguments, and' recom-
mended by the charms of human eloquence, but from its being
proved bv miracles, and founded on the testimony of God.

Ver. 18. For the preaching which is concerning the cross. Aoyo^,
Word. \i\ scripture, is often used to denote the preaching of doctrine :
Ac*: -'. 2. It is not reason, that vj£ should leave the word of Cod and
s€rve tables.

Ver.

us

1 CORINTHIANS.

Chap. I.

the destroyed^ indeed, is
foolishness, but to us, the
saved, (Rom. xi. 26. note
1.) it is the power of
God.

19(r«5, 95.) Therefore
it is written, * I will de-
stroy the wisdom of the
wise, and ivill set aside
the knowledge of the intel-
ligent.

20 Where is the wise
man? ^ Where M^ scribe ?
* Where the disputer ^ of
this world ? Hath not
God made foolish the
wisdom of this world ?

hien philosophers and Jewish scribes
is indeed foolishness, hut to us who are
saved from the errors of heathenism
and Judaism, it is found to be the
powerful means whereby God saves
sinners.

19 Because the preaching of a
crucified Saviour would be reckon-
ed folly, it is written, I will explode
the philosophy of the philosophers, afid
ivill set aside the learning of the scribes
as useless, by making the preaching
of a crucified Saviour more effectu-
al than either, for reforming the
world.

20 Where is the philosopher P
Where the scribe ? Where the sceptic
■ of this world F Let them declare
what reformation they have wrought
on mankind. Hath not God shewn
the foolishness of the wisdom of this
world ; the inefficacy of philosophy
in bringing men to the knowledge of
God and to the practice of virtue,
by leaving them so long to its guid-
ance without effect.

Ver. 19. — 1. It is written, I will destroij, 8cc. This is a quota-
tion fiom Isaiah xxix- 14. Behold I will proceed to do a marvellous
worn amongst this people, even a marvellous work, and a wonder. For
the wisdom of their wise men shall perish, and the understanding of
their prudent men shall he hid.

2. The knowledge of the intelligent. As the prophet had in his
eye the Grecian and Jewish literature, the word cvno-iv^ knowledge,
must signify erudition ; and c-jvituv, intelligent^ must mean learned men.

Ver. 20. — 1. Where is the wise man ? 'i he Greek philosophers
were first named (7oipo<, wise mm ; afterwards they changed the ap-
pellation into (piXo(ro(poi, Lovers of wisdom. That they are meant
here is plain from ver. 21. where the Gentiles are said, through
wisdom, to have lost the knowledge of God.

2. Where the scribe F The scribes are often mentioned in the gos-
pels. They were an order ot learned men among the Jews, much
esteemed for their supposed knowledge of the scriptures. Hence
tl.-^y were consulted by Herod concerning the place where the
Christ should be born, Matth. ii. 4. If the false teacher w'as one of
this order, the propriety of calling on the scribes to appear vrith the
heathen learned men, to behold the wisdom of this world made
foohshness by God, will be evide^-t.

3. Where the disputer? By s-vZiirr.mf, disputer. some understand the

Jewish

Chap. L 1 CORINTHIANS. 449

21 (Etr«^»j y«g) For 21 Fsr when j in the wist govertf»
wheny in the wisdom of tnent cf God^ (GaL iv. 4'. note 1,) ex-
God, the world through perience had shewn, that the world
wisdom * knew not God, through fhiloioph^y did, not attain the
(see Rom. i. 21. note 2.) knowledge of God, it pleased God^
it pleased God, through through what the philosophers call
thefoolishness of preach- the foolishness of Tpuhllc preaching, to
ing, to save them wito save them who believe the things
believe. preached concerning the Lord Jesus.

22 {EzFdh KM, 179.) 22 And although the Je%us demand
And although the Jews a miracle in proof that Jesus is the
demand a sign, ' and the Christ, and the Greeks seek wisdam,
Greeks seek wisdom, that is, a scheme of philosophy, in

the doctrines of the gospel,

23 yet we preach 23 Tet, we preach salvation
Christ * crucified, to the through Christ cruciftedy which to the
JewSjzW^^^, a stumbling- J^w/, jW^^^, who believe that their

Jewish doctors who disputed publicly in the synagogues and schools.
Thus we are told, Luke ii. 46. that Jesus sat among the doctors
hearing them^ and asking them questions. Others suppose the apostle
meant the academics, or sceptics, who were great disputers. Jerome
on Gal. iii. thought the apostle meant natural philosophers, whom
the Jews called sapientes scrutationis,

Ver. 21. The world through wisdom. Here the word <ro^i.«.^ wis-
dom^ signifies the disquisitions of the learned Greeks, to which they
gave-the name of philosophy^ but which at length rendered every
thing so doubtful, that these learned men lost the persuasion even
of the plainest truths.

Ver. 22. The Jews demand a sign. Since the apostle wrought
great miracles daily in confirmation of the gospel, the sign which the
Jews demanded, was, in all probability, the sign from heaven, which
we are told Mark viii, 11. the Pharisees sought from our Lord him=
self. For as Daniel had foretold the coming of the Son of man in
the clouds of heaven, to receive the kingdom, the Jews expected
that the Christ would make his first appearance in the clouds, and
by some great exertion of power, wrest the empire of the world from
the Romans. No wonder then, that the preaching of the Christ
crucified, was to the Jews a stumbling-block,

Ver, 23.1^ preach Christ. The Greek word Xg<s-(^, Christ, is
the hteral translation of the Hebrew word Messiah, and both signi-
fy an anointed person. Now this name being appropriated by the
Jewish prophets to the Son of God, whose coming into the world
they foretold, the Christian preachers, by applying it to their mas-
ter, declared him to be the Son of God. Of this use of the name
Christ, the following are examples, John x. 24. How long dost thou
make us ts doubt ? If thou he the Christ tell us plainly. John xi. 27.
/ believe thou art the Christ the Son of God which should come.
Vol. I. 3 L Ver«

450

1 CORINTHIANS.

Chap. I.

Christ will never die, (John xii. 34.)
is a stumbling blocks and to the Greeks
IS foolishness y who think it absurd to
speak of being saved by one who did
not save himself :

24< But to them ivho have obeyed the
gospel call, both Jews and Greeks, the
doctrine of salvation through Christ
crucified, is the powerful and ivise
means by which God accomplisheth their
conversion.

25 Therefore, the foolishness of God,
the method chosen by God, which
men reckon foolishness, is wiser, as
being more effectual, than any me-
thod devised by men : and the weak
instruments employed by God, are
stronger than those thought strong
by men,

26 (r*g) For ye see the calling of
you, brethren, that not many persons
remarkable for human literature, not
many mighty by their offices, not many
eminent for their noble births are
chosen to call you into the fellowship
of the gospel, ver. 9.

block, and to the Greeks
foolishness :

24 But to them who
are called, both Jews and
Greeks, Christ the power
of God, and the wisdom
of God.

25 (On, 255.) There-
fore, the foolishness of

God is wiser than men,
and the weakness of God
is stronger than men.
(For a similar ellipsis,
see John v. 36.)

26 For ye see the call-
ing of you, brethren, that
not many wise men af-
ter the flesh, not many
mighty, not many noble
CALL rou. ^

Ver. 26. Call you. These words I have supplied from the first
clause of the verse. Our translators have supplied the words^^are
called^ which convey a sentiment neither true nor suitable to the a-
postle's design. It is not true : for even in Judea among the chief
rulers., many belie'oed on him^ John xii. 42. particularly Nicodemus
and Joseph of Arimathea. Other Jews likewise of rank and learn-
ing were called j such as the nobleman, whose sick son Jesus cured,
John iv. 53. and Manaen, Herod's foster-brother, and Cornelius,
and Gamaliel, and that great company of priests mentioned, Acts
vi. 7. Who were obedient to the faith. At Ephesus, many who used
the arts of magic and divination were called, and who were men of
learning, as appears from the number and value of their books
which they burned after embracing the gospel. Acts xix. 19. And
in such numerous churches as those of Antioch, Thessalonica, Co-
rinth and Rome, it can hardly be doubted that there were disciples
in the higher ranks of life. There were brethren even in the em-
peror's family, Philip, iv. 22. In short the precepts in the epistles,
to masters to treat their slaves with humanity, and to women con-
cerning their not adorning themselves with gold and silver and cost-
ly raiment, shew that many wealthy persons had embraced the gos-
pel.— On the other hand, though it w^re true, That not many wise

Chap. I. 1 CORINTHIANS. 451

27 But the foolish ones 27 But the illiterate ones of the
of the world, * God hath nvorldy God hath chosen to call you ^ that
chosen TO CALL TOU, he might put to shame the learned ; and
that he might put to shame the weak ones of the ijuorldy persons
the wise, and the weak possessed of no worldly power, God
ones of the world God hath chosen to call you, that he might
hath chosen, that he might put to shame those, ivho, by their rank
put to shame the strong and office, were strong onesy persons

ones, who, by their authority and ex-

ample, might have successfully re-
formed others.

28 And the ignoble ones 28 And persons of low birth in the
of the world, and the de- worlds and despised persons , Qod hath
spised ones, God hath cho- chosen to call you, and persons who,
ien, and those who 2ire not, in the opinion of the scribes and
' that he might bring to philosophers, were no persons, per-
nought those who are. sons utterly unfit for the work, that

he might bring to nought the boasting
of those who thought themselves the on-
ly persons proper for such an under-
taking :

men^ &c. were called^ if. did not suit the apostle's argument to men-
tion it here. For surely God's not calling many of the wise, &.c.
joined with his calling the foolish ones of the world to believe, did
not put to shame the wise and strong, &c. Whereas, if the dis-
course is understood of the preachers of the gospel, who were em-
ployed to convert the world, all is clear and pertinent. God chose
not the learned, the mighty, and the noble ones of this world to
preach the gospel, but illiterate and weak men, and men of low
birth : and by making them successful in reforming mankind, he
put to shame the legislators, statesmen, and philosophers among the,
heathens, and the learned scribes and doctors among the Jews, wha
never had done ap-y thing to purpose in that matter.

Ver. 27. But t* jk*§«, sup. sr^flo-wsr*, the foolish ones of the world*
In this passage, the apostle imitated the contemptuous language in
which the Greek philosophers affected to speak of the Christian
preachers. Yet as he does it in irony, he thereby aggrandized
them. The first preachers of the gospel, as Dr Newton observes,
on Prophecy, vol. 1. p. 237. " were chiefly a few poor fishermen, of
low parentage, of no learning or eloquence, of no reputation or au-
thority, despised as Jews by the rest of mankind, and by the Jews
as the meanest and worst of themselves.- What improper instru-
ments were these to contend with the prejudices of the world, the
supersiition of the people, the interests of the priests, the vanity of
the philosophers, the pri^e of the rulers, the malice of the Jews, the
learning of the Greeks, and the power of Rome !" But the weaker
the instruments who converted the world, the gre?,ter was the display
of the power of God by which they acted. See 2 Cor. iv. 7. nci ;rs.

Vcr. 28. Thoie who ^rc not, are dead persons. Matth. ii. 18. Ra-

2 chel

452 1 CORINTHIANS. Chap. I.

29 That no man might boast in his 29 That no flesh might

presence^ either as having contrived boast in his presence,
the gospel, or as having by his ovirn
power brought any one to receive it.

SO It is ow-ing to Gody therefore^ 30 Of him (^£ 106.)
and not to the ability of us preachers, therefore ye are in Christ
that ye are believers in Christ Jesusy Jesus, who is become to us
'who is become to us the author of the {^(rcipux. uz^o ©£») wisdom
gospel, which is wisdom from God, a from God, ' righteous-
wisdom better than any scheme of ness * also, and sanctifi-
philosophy ; the author of righteous- cation, ^ and redemp*
fiess also, and s^nctification, and re- tion. ^
demption, blessings not to be obtained
by philosophy.

^l So, that, as it is written, he ivho 31 So that, as it is

hoasteth on account of his being a written, (Jer. ix. 23.) He

Christian^ let him boast, not in the who boasteth, let him boast

preachers who converted him, but in the Lord.
in tJie Lord, who hath brought him
into his church.

chel weeping for her childr-en, because they are not ; because they are
dead. Now in the eastern phrase, dead ones are those who in com-
parison of others, are to the purposes for which they are chosen, as
unfit as if they were dead.

Ver. 30. — 1. Wisdom from God, is that scheme of religion, which
the wisdom of God hath contrived for the salvation of the world.
See chap. ii. 6. note 1. chap. xii. 8. note 1.

2. Righteousness also ; that is, the author of the righteousness of
faith. For it is on his account, that God counts men's faith for
righteousness.

3. And sanctif cation : Not an external and relative, but a real in-
ternal sanctification. See Lphes. iv. 24.

4. ^/id redemption ; namely, from death the punishment of sin, by
a glorious resurrection. This is called, The redemption of our body.
Rom. viii. 23.

CHAP. II.

View and Illustration of the Reasonings in this Chapter,

BECAUSE the learned Greeks had objected to the gospel,
the foolishness (as :hey were pleased to call it) of its doc-
trines, and the weakness of its preachers, the apostle made an-
swer in the foregoing chapter, that by these foolish doctrines
and weak preachers, a reformation bad been wrought in the
minds and manners of multitudes, which the boasted philoso-
phy of the Greeks, and the eloquence of their orators, had

not

Chaf. IL— View. 1 CORINTHIANS. 45

xiot been able to accomplish. But this being a matter of great
importance, and the faction having upbraided Paul in particu-
lar, with his want of eloquence, he now proceeded in this chap-
ter, to tell the Corinthians, that Christ having sent him to
preach, not with the wisdom of speech, {see chap. i. 17.) he
acted agreeably to his commission, when he came to iheniy not
ixjith the excelleru:y tf speech^ or cf wisdom^ declaring the testimony
of God, ver. 1. — By thus disclaiming the Grecian philosophy
and rhetoric, and by calling the gospel the testimony of Gody the
apostle insinuated, that the credibility of the gospel depended
neither on its conformity to the philosophy of the Greeks, nor
on the eloquence of its preachers, but on the attestation of God,
who confirmed it by miracles.-^ And therefore, however ridicu-
lous it might appear in their eyes, he determined to make
known nothing among the Corinthians, either in his private con-
versations, or in his public discourses, but Jesus Christ, and him
crucified for the sins of men, ver. 2.— At the same time, know-
ing the opinion which the learned Greeks would form of that
doctrine in particular, as well as that his discourses, were nei-
ther composed nor pronounced according to the rules of the
Grecian rhetoric, his first addresses to them were in weakness^
and in fear f and with much trembling, ver. 3.— Yet they were
accompanied with the powerful demonstration of the Spirit,
who enabled him to prove the things which he preached, by-
miracles, ver. 4 that the faith of mankind might be founded^

not in the wisdom of men ^ that method of reason and speaking,
which human wisdom dictates as best calculated to persuade, ^«^
in the power of God ^ ver. 5.

However, lest the things which are said in the preceding chap-
ter, concerning the foolishness of the doctrines of the gospel,
and in this chapter concerning its having no relation to any of
tbe schemes of the Greek philosophy, might have led the Co-
rinthians to think mej^nly of it ; the apostle told them, that in
the gospel, he and his brethren made known a scheme of doc-
trine, which they who were perfectly instructed, knew to be
real wisdom. Only // was not the wisdom of this world ,- it was
none of the mysteries of the idol gods worshipped by the hea-
thens, nor any of the religions established by the heathen rulers,
who are all to be made nought, ver. 6.— what they preached, was
the wisdom ofxhe true God ; a scheme of religion contrived by
the true God, and made known in a real mystery. — The apos-
tle called the gospel a mystery^ not because it contains doctrines
absolutely unintelligible, but because being of divine original,
and containing the most important discoveries, it was better en-
titled to the honourable appellation of a mystery ^ than any of
those which were so named. This excellent scheme of doctrine
hitherto kept secret, God determined, before the Jewish dis-
pensation

454. 1 CORINTHIANS. View.— Chap. II.

pensation began, to publish to the world by the apostles of his
Son, to their great honour, so that they are mystagogues of a
mystery more excellent than the Eleusinian, or any other hea-
then mystery, ver. 7. — Yet when it was published, none of the
rulers of this world knew it to be the ivisdom of God ; for if they
had known it to be so, they would not have crucified the Lord^
OT ?iUthor cf all the glorious things discovered in the mystery of
God's wisdom, ver. 8. — ^I'his ignorance of the rulers, the apostle
observed, was occasioned by the greatness of the things contain-
ed in the mystery of God's wisdom, they were what human rea-
son could neither discover, nor fully comprehend ; agreeably to
Isaiah's description of them ; eye hath not seen, &:c. ver. 9.—*
These things, however, God hath revealed to us apostles, by his
Spirit : for the spirit of God who inspires us, searcheth all
things, even the deep counsels of God. So that we are well
qualified to discover these counsels to the world, ver. 10, 11. — -
Father, he told them, that the apostles had not received the in-
spiration of evil spirits, by which the heathen priestesses, and
prophets, and mystagogues were guided, but the inspiration that
cometh from God, that they might know and publish the glo-
rious things, (see ver. 9.) which are freely bestowed by the true
God, on them who believe, ver. 12. — Which things, said he,
we apostles effectually make known to the world, not in lan-
guage taught by human rhetoric, but in words dictated by the
Spirit of God ; explaining spiritual things, in spiritual words,
ver. 13. Nevertheless, the animal many the man who is guided by
his animal passions and notions, does not receive the things re-
vealed by the Spirit, because they appear to him foolishness ; nei-
ther can he understand them, because thfey must be examined
spiritually, that is, they must be examined by the light which

divine revelation, and not reason, affords^ ver. 14 ButM^ spirt"

tual man, the man who is not guided by his animal passions, and
who acknowledges the authority of revelation, and is assisted by
the Spirit of God, is able to examine and receive the things re-
vealed by the Spirit. Yet he himself is examined and judged
by no animal man, because no animal man can understand the
principles upon which the spiritual man's belief is founded, ver.
15. — For what animal man hath understood and approved the
gracious purposes of the Lord Christ, respecting the salvation
of the world ? or what animal man is able to instruct the spiri-
tual man? But, added he, we apostles have the gracious pur-
poses of Chri-st made known to us by the Spirit, so that we are
able both to know them, and to communicate them to the
world, ver. 16.

Commentary. New Translation.

CHAP. II. 1 Noiu I brethren, CHAP. II. 1 (K«,,

one of the v/eak persons who called 204.) Now I, brethren,

when

Chap. II. 1 CORINTHIANS. 4S5

when I came to you, you, when I came to youy came not

came not (k*^') with ex« with exceUence of speech^ and of wis-'

cellency of speech, * (»j) dom ; I did not, in eloquent speech-

and of wisdom, deciar- es propose a new scheme of pliiloso-

ing to you the testim^ony phy, when I declared to you the thingi

^ of God. which God hath testified.

2 For I determined to 2 For though I knew ye expected
make known * nothing a- me to bring you some new scheme
mong you, but Jesus of philosophy, I determined to preach
Christ, and him cruci- nothing ameng you^ but Jesus Christy
fied. and him crucified,

3 And / in weskness, 3 And knowing that my doctrine,
and in fear, * and in much and speech, and bodily presence,
trembling, was with you. would appear despicable to you, /,

in a sense of my weakness^ and in
fear, and with much trembling, was
with you at first.

4 And my discourse 4" And my conversation in private,
and my preaching were and my preaching in public, was not
not with persuasive * with the persuasive language, which

Ver. 1. — 1. Excellency of speech. The apostle means, that nice
choice and arrangement of words, that artificial rounding and disposi-
tion of periods, those rhetorical connections, transitions, and figures,
and those studied tones and gestures, in which, according to the
■Greeks, the perfection of eloquence consisted.

2. The testimony of God ; that is, the things concerning Christ,
which God ordered the apostles to testify j or the thing which God
himself attested by the miracles which he enabled the apostles to
perforra. See Ess. iy. 25,. In either sense, the expression impHes,'
that the evidence of the doctrines of the gospel, is not founded on
proofs drawn from human reason, but on the authority of God, who
hath revealed them by his Spirit, and confirmed them by miracles.

Ver. 2. I deter?ninedy ii^ivctt^ to make known. See Ess. iv. 7.
Locke's paraphrase of the passage, agrees with this translation, " I
resolved to own, or shew, no other knowledge among you." In
like manner Whitby, " I determined not to discover any thing."

Ver. 3. In weakness^ and in fear^ and in much trembling. The
Greeks could endure no scheme of doctrine that was not conforma-
ble to their philosophy : and valued their teachers in proportion to the
skill which they shewed, in setting off their opinions by the beauty
and harmony of their language. No wonder, therefore, if the apos-
tle, knovving the humour of the Greeks, explained the doctrines of
the gospel to the Corinthian philosophers, rhetoricians, and people,
with fear and much trembling,

Ver, 4. — 1. Persuasive words. The word 9rg<5-6<j is not found any
where else in this sense. Bat Salmasius, Comment, de lingua Helle-
nist, p. 86. observes, that it is justified by the analogy of the Greek
language, in which (p€<J^ signifies, qui parcus est ; and ^ta^, qui

imiratur ;

456 1 CORINTHIANS. Chap. XL

human wisdom dictates as most efFec- words of human wisdom,

tual for moving the passions, but I but luith the demonstra-

established my mission htj the gifts of tion of the Spirit, * and

the Spirit imparled to you, and hy of power. ^
wiraeles wrought in your presence.

5 That your belief of the gospel 5 That your i^xxh might
might not stand on philosophical argu- not Stand in the wisdom
ments eloquently expressed ^ but in the of men, but in the power
poiver of God : in the miracles which of God. (See 2 Cor. iv.
God enabled me to perform for 7. notes.)

proving the gospel.

6 However, both in private and 6 (Ae) However, we
in public, we speak what is known speak wisdom * among
to be wisdom, among the thoroughly ihe perfect : But not the

imitatur ; consequently vn^^, qui persuadit^ o person or thing tha^
persuades.

2. Demonstration of the Spirit. Whitby and Locke, following 0°
rigen, by the dem-onstration of the Spirit, understand the evidence ?.=•
lising from the Jewish scriptures, which w^ere dictated by the Spirit
of God j and in which the coming of the Christ, his preaching, &:c«
are clearly foretold. But as the Gentiles neither knew the Jewish
scriptures, nor acknowledged their divine authority, previous to their
conversion, nor could read them in the original when shewn to thcra,
I do not see how the apostle could use the prophecies contained in
them, as arguments for convertino the Gentiles. Their only use
was to confirm the Gentiles after they were converted. And there-
fore I am of opinion, that the Spirit here, as in many other passages,
signifies the gifts of the Spirit, accompanied with his ordinary influ-
ences on the hearts of mankind.

3* And of power. The word ^vvetf^ts, power, is often used in
scripture, to express the power of zuor king mirac/es, Acts x. 38. Hoiu
God anointed Jesus of Na%areth with the Holy Ghost, and ^vvu/^n,
with power.

Ver. 6. — 1. We speak wisdom. What the apostle here calls wis-
dom, is the doctrine concerning the person and offices »f Christ, treat-
ed of in his epistles to the Ephesians and Colossians j the justification
of sinners by faith counted to them for righteousness, explained in his
epistle to the Romans ; the rejection and resumption of the Jews,
foretold in the same epistle \ the coming and destruction of the man
of sin, foretold 2 Thess. ii. ', the priesthood, sacrifice, and intercession
of Christ, explained in his epistle to the Hebrews j and the resurrec-
tion of the dead, foretold in this epistk : in short, the whole doc-
trines of the gospel taken complexly, which are called, chap. xii. 8.
The word of wisdom, and chap. i. 39. wisdom from God.

2. Among the perfect. The fully initiated into the heathen myste-
ries, were named TiXuat, Perfect, because these mysteries in their
whole extent were discovered to them. The apostle, Hcb. vi. 1.
calls the deep doctrines of the gospel, Ferjection, and here sirnames

the

Chap. II. 1 CORINTHIANS. 4S7

wisdom of this world ; ^ instructed. But it is not the luisdom
neither of the rulers oi this of the gods of this world ; it is none
world, **■ who are to be of their mysteries ; neither is it the
tnade nought. wisdom, or religion, of the rulers of

this worlds who^ with their false reli-
gions, are to be abolished.
7 (A».«, 78.) For we 7 For among the fully instructed,

speak the wisdom of we speak a scheme of religion form-
God, which was hidden in ed by the wisdom of the true God^
a mystery y * BUT which which was long hidden in a mystery y

the persons who had these doctrines discovered to \kizxx\^ perfect men^
because in the following verse he terms the gospel a mijstery. in
OLher passages^ however, he uses the word Ti'Kuoi^ Ferfect^ to denote
persons fully instructed in the doctrines of the gospel, where no al-
lusion to the heathen mysteries is intended. See Philip, iii. 15.

3. But not the wisdom of this world. As rhe apostle in the be-
ginnnig of the verse, gives the name of wisdom to that scheme of
religion which he taught by inspiration, the wisdom, of this world^ it
nothing more had been added, might have meant the false religions
practised by the heathen rulers and people jointly. But seeing he
adds, neither the wisdom of the rulers of this %vorld^ it is plain that
the wisdom of this world, was someth ng different from ti:^ wisdom^
or religions, established by the heathen rulers. I therefore suppose
the wisdom of this world, means the wisdom of the gods of this world ;
or the mysteries which the heathen priests feigned to have received
from their gods by inspiration, and which, properly speaking, con-
stituted a secret religion which they communicated only to the ini-
tiated. Whereas, the wisdom of the rulers of this world, means the
public and popular religion, Invented by the heathen law-givers,
and supported by the heathen magistrates.

4. Neither of the rulers of this world. These, according to E.^thlus,
are evil spirits, the authors of magic, divination, and idolatry, who
were to be destroyed by Christ, with the whole body of their wisdom
av error. — Because the rulers of this world are said, ver. IS. to have
crucified the Lord of glory, Locke, by the wisdom ej the rulers of
this world, understood the wisdom of the Jewish rulers ; meaning, I
suppose, llie Liaditioii of the elders, and that corrupt form of reli-
gion which they had introduced, called, Gal. i. 14. Judaism. For
that, as well as heathenism, might be called, T^ie wisdom of the rul-
£rs, &c. See however, the preceding note.

Ver. 1.— 1. Which was hidden in a mystery. The doctrines of the
gospel, called the wisdom of God lay long hidden in the types and
figures of the law of Moses, and in the Old Testament prophecies-.
These, therefore, consthuted the mystery., of w4iich the apostle speaks \
and In which he says, the wisdom of God was kept hidden drring the
Mosaic dispensation.— To recommend the gospel to the Greeks, and
to wean them from those vain mysteries of which they were so pas-
aionately lond, the apostle here, and in various other passages, (see
j£phes. i. 9. note.) dignified the gospel with the appellation of a mys-

VoL. L " 3 M ' ^ lerv.

45S 1 CORINTHIANS, Chap. 1L

but ivJiich Gcd predetermined hefare God predetermified before

the Mosaic dispensation began, should the agesy SHOULD BE

be explained by us apostles, to our SFOK^N to our glory. *
great honour.

S Which wisdom mi f her Pilate , nor 8 Which WISDOM

Hcrody nor CaiaphaSy nor the elders of none of the rulers of this

I'he Jews kmiv to be the wisdom of world knew ; ' ior if the?/

God : For if theij had known it to be had known it, they

his, they would not Imve crucified Jesus, would not have crucified

the Author of all the glorious things the Lord of glory. *
displayed in the gospel mystery.

9 The ignorance of the rulers 9 (AXv;*, 78.) For as

was occasioned by the things con- it is written, (Is. Ixiv. 4.)

Cained in the mystery of God's wis- Those JJiings * eye hath not

terif^ not only because it had hitherto been kept secret, Rom. xvi. 25.
Ephes. iii. 9. CoL i. 26. but because the discoveries which it contains,
(sec ver. 6. note 1.) were unspeakably more important than the dis-
coveries made in any Ox^the heathen mysteries, and were far more cer-
lain, being wisdom from the true God. See Pref. to the Ephes. sect,
iii.

2. To our glory \ lliat is, according to Whitby, to be the means of
the future glory and happiness of the saints. But I prefer the inter-
pretation in the commentary, because St Paul's design is to shew,
that none but the apostles enjoyed the glory of revealing the doctrines
of the gospel in an infallible manner , and that the false teacher, and
all others who set' themselves in opposition to the apostles, were im-
postors not to be gloried in.

Ver, 8. — 1. A^c/Zi" of the rulers of this world hneiv. Locke observes,
that in the wrinngs of the New Testament, aiAiv arrC^, this world ^ com-
monly signifies the state of mankind befoie the publication of the gos-
pel, as contra-distinguished to the evangelical state, or constitution,
which is commonly called, «;«» ^tsA^^ov, the world to come. — By taking
notice that none of the rulers of this world, and particularly none oi'
the Jewish chief priests and elders, knew the gospel to be from God,
the apostle shewed the Corinthians, what little reason they had to
value the false teacher, on account of the knowledge he derived from
his Jewish instructors.

2. Would not have crucified the Lord of glory. The divine person
who appeared to the pr.triarchs, was called by the Jews, the God of
S;lory^ and the Kin^ (f R^^ ''}!■) because when he apjjeared he was com-
monly surrounded with fire or light. Psah xxiv. 10. Who is this Kimj
of glory ? The Lord of hosts, he is the king of glory. — Acts vii. 2. The
God of glory appecrtd to our father Abraham — The apostle gave the
appellation of the Lord of glory ^ to Jesus, for the important reason
mentioned in the commentary, and because the glory in which he ap-
peared during his Incarnation, was the glory of the only begotten of tJa
Father ; the glory of a character absolutely perfect.

Ver. 9. 'a cip3-«>.^;^, Those things eye hath not seen. As the re-
lative

Chap. Ih

1 qORINTHIANS.

459

seen, afid ear hath mt heard,
and into the heart of man
have not entered, which
God hath prepared for
them nvho love him.

10 (Ae) But God hath
revealed ihem to us by
his Spirit j for the Spirit ^
searcheth all things, even
the depths of God. *

1 1 For ivho of men
knoweth the DEPTHS of
a man, except the spirit of
man which is in him ; so
also the DEPTHS of God,
?w one k?io%ueth, except the
Spirit of God.

12 Now, we have re-

dom being above human compre-
hension, (see ver. 6. note 1.) For as
it is ivrttten, Those blessings, e^e hath
not secn^ and car hfith jiot heardy and
into ihe Heart of man have not entered^
which God hath prepared for them
who love him,

10 But, although no faculty in
man could discover these things,
God hath revealed ihern to us by his
Spirit; for the Spirit hnoiveth alt
things, even the deep counsels of God
respecting the salvation of men.

1 1 This ye may know, by re-
flecting on yourselves : for ivho
among men knoweth the depths, the
concealed thoughts and designs of
a man, but the spirit of man vjhich is
in him ? so also, the deep concealed
designs of God, no one knoweth, except
the Spirit of God who is conscious of
the whole.

12 Now, we have received, not the

lative (<i) is found twice in this sentence, I think the first stands for
the demonstrative pronoun Tao/To. See Ess. iv. 67. and I have so
translated it. Clem. Alex. Strom. 5. hath here AXXcc jcvj^vtrtrofAtv, But
we preachy which I take to be an explication rather than a various
reading. — The meaning of the prophet's words, as applied by the
apostle, is that those blessings w^irh God hath prepared for them
who love him, and which in the gospel he hath discovered and pro-
mised to bestow on them, are so great, that nothing like them have
ever been beheld by men, or reported to them. Nay, the mind of
man, by its own powers, is not able to form the most distant idea of
them.

Ver. 10. — 1. The Spirit, i^iwci, searcheth. X^e Clerc, thinking it
improper to speak of the Spirit's searching, supposes that searching, the
cause, is put for knowing, the effect of searching. And therefore, he
would have the clause translated, knoweth the depths ; in which sense
the word searcheth seems to be used, Rev. ii. 23. Lam he, o t^iwuf,
who searcheth ; that is, who fu/hj knoweth the reins and heart,

2. The depths of God. These are the various parts of that grand
plan, which the wisdom of God hath formed for the salvation of man-
kind, their relation to, and dependence on each other, and operation
and effect upon the system of the universe, the dignity of the person
by whom that plan hnth been executed, and the final issue thereof ia
the salvation of believers j with many other particulars, which wc
shall not know, till the light of the other world break in upon us.

2 Ver.

460 1 CORINTHIANS. Chap. II.

inspiration of that evil spirit who agi- ceived not the spirit ^ of

iates the heathen priests and priestesses, the world, but the Spirit

hut the inspiration ivhich comethfrom which COMETH from

God, that we might know fully ///^ God, that we. might know

blessings, (ver. 9.) which are gifted t9 the things which are gift-

us and to all who believe, not by ed to us by God.
any idol, but by he true Gcd.

13 Which blessings also we declare 13 Which thipgs also

to the world, not in the flowery/^//- we speak, not in words

guage prescribed by the Greek rhetori- taught BT hitman wisdom,

cians, but in the unadorned language but in WORDS taught BY

suggested to us by the Holy Spirit ,- ex- the Holy Spirit, * expL '

laiTi'

Ver. 12. The spirit of the wofld, is that diabolieal inspiration by
which the heathen priest" and pilestesses delivered oracles, and which
is here Cdlied the spirit of the world^ because by these false oracles,
the devil ruled the heathens, termed in scripture the worldy and this
world.

Ver. 13. — 1. Words taught by the Hclij Spirit. From this ^ve
learn, that as often as the apostles declared the doctrines of the gos-
pel, the Spirit presented these doctrines to their minds, clothed in
their own language ; which indeed is the only way in which the
doctrhies of the gospel could be presented to their minds. For men
are so accustomed to connect ideas with words, that they always
think in word?.- Wherefore, though the language in which the a-
postles delivered the doctrines of the gospel, was really suggested
to them by the Spirit, it was properly their own style of language,
—This language in which the doctrines of the gospel was revealed
to the apostles, and in which they delivered these doctrines to the
world, is what St Paul calls the form of sound words ^ which Timothy
had heard from him, and was to hold fast, 2 Tim, i. 13. Every one
therefore ought to beware of altering or wresting the inspired lan-
s?uage of scripture, in their expositions of the articles of the Chris-
tiaii faith. — Taylor, in the sixth chapter of his Key, at the end, ex-
plains the verse under consideration thus : Which thin i^s we speak ^ not
in philosophical terms of hu7nan invention^ hut which the Spirit tea ch-
eth in the writings of the Old Testament ; and contends, that the apos-
itle's meaning is, that he expressed the Christian privileges in the
very same words and phrases, by which the Spirit expressed the pri-
vileges of the Jewish chrvch in the writings of the Old Testament.
But if the Spiiit suggested these words and phrases to the Jewish
prophets, why might not he suggest to the apostles, the words and
phrases in which they communicated the gospel revelation to the
world ? Especially as there are many discoveries in the gospel
which could not be expressed clearly, if at all. In the words by
which the prophets expressed the privileges of the Jewish church.
Besides, it is evident, that when the apostles introduce into their
tvritlngs the words and phrases of the Jewish prophets, they explain
them in other words and phrases, which no doubt vrere suggested to
them by the Spirit. See 2 Tim. iii. 16. note 4.

2. Explaining

Chap. IL 1 CORINTHIANS. 461

ing spiritual things ^ in plaining spiritual things in words dic^

spiritual WORBS. ^ tated by the Spirit^ because they are

best adapted to express them.

14 NoiUy an animal H NoHVt on anifnal many who
man * receiveth not the judges of things by his senses, and
thhigs of the Spirit of passions, and natural reason, helieveth
God : for they are fool- net the matters revealed by tJie Spirit of
ishness to him; neither Gods fir they appear fiolishness to
can he know them, be- him ; neither can he hnow theniy be^
capse they are spiritual- cause they are spiritually examined ; ex-
ly examined^. amined by the light which revela-
tion, and not reason, affords.

15 But the spiritual \ 5 But the spiritual man is able lo
MAN ^ examineth^ indeed, examine all things, yet he cannot be
all things, yet he is exa- txaminedby any animal ma?i ; because
mined (see chap. iv. 3. such cannot judge of the principles
note I.) of no one. on which a spiritual man's belief is

founded.

ii. Explaining spiritual tilings. The original word QvyK^i^t^vriq^ is
rightly translated interpreting or explaining ; being used by the LXX
to denote the interpretation of dreams, Gen. xl. 16, 22. xli. 12, 13,
15. Dan. ii. 4. v. 7, 12.

3. In spiritual nvords. So I translate -zrvivf^xTiKotg . But Dr Pearce
translates the clause, explaining spiritual things to spiritual men. This
sense 1 acknowledge the original will bear, only it does not agree
so vrell with the first part or"" the verse, wheve words taught by the
H ly Spirit are mentioned.

Ver. 14. — 1. Noiu an animal man. An animal man, Is one wlio
makes the faculties of his animal nature, that is, his senses, his pas-
sions, and his na;ural reason darkened by prejuciices, the measure of
truth, and the rule of his conduct, without paying any regard to the
discoveries of revelationo Of this character were the heathen philo-
sophers, to whom thb doctrines of the gos; -J were foolishness;^ chap.
i. 23. Also the Jewish scribes, and those false teachers whom Jude,
ver. 19. calls -^vxiKOif animal men, not having the Spirit. These all
rejected ti.e gospel, because they could not explain its doctrines by
their own principles, or pre-conceived notionSo

2. Because theij are spiritually examined. (Vulgate exajJiinantur.)
Beza, by dividing on thus, o, t<, translates the clause, neither can he
kr.civ any thing vjidcli is spiruiidiUj discerned.

Ver. 15. The spiritual man, being opposed to the aninuil man, is
not an inspired person, as Whitby thinks, but a person whose spirit-
ual faculties, his reason and con^"cience, are not biassed by his animal
nature, but have their due ascendant j and who entertains a just
sense of the authority of revelation, in matters pertaining to God,
And being sincerely desirous to know the truth, is assisted in his en-
quiries by the Spirit. Such a spiritual man, and he only is able to
judge properly of ihe things revealed by the Spirit of God.

Ver.

402 1 CORINTHIANS. Chap. II.

16 For ivhat animal maJi hath 16 For ivhat MAN

hnof.un the rtmid of the Lord, his deep hath known ^ the mind ^

counsels, (ver. 10.) so that he can in- of the Lord, ivho luiU in-

struct the spiritual man P But we a- struct him ? But we have

postLes have the mind of Christy and the mind of Christ,
are able to instruct him.

Ver. 16.— I. Tor what inanhstli hnonin, &c. Tt^ ya^ %ym vnv xu-
|s« ; cj (rvti'v>it>ix,7ii uvro)! -J This is supposed by some, to be quoted
from the LX>s. translation of Isa. xl. 13. which runs thus : T<5 lym^
vHv Kv^iiSy Kxi T<5 (Tv^^aX^ uvTU iyiviTOj og (rvm^ioxirsi ctvro'^. But as the
apostle has omitted ibe middle clause, I think it is an application of
the prophet's words to a different subject, rather than a quotation.
I have therefore followed Locke, who supposes that the relative
avTovj hi/n, refers to th^ remote antecedent, and denotes, not t/ie
Lord, but the spiritvalniav,

2. (Nsv, Vulgate, Sensum.') The tnind of the Lord; that is, the
pkn 01 the salvation oi mankind, which exists in the mind of the
Lord ; his deep desicrns concerning us. See 1 Cor. xiv. 14. note^
for the meaning of i^y,,

3. Who will instruct him ? Xvu.'^i'^xa-u uvtov ; that Is, prove to the
spiritual man that the principles on which he judges of spiritual
things are false, inform him of things he is ignorant of, and shew
fcim that in believing the gospel he hath fallen into error. — The
truth implied iji this question must afford great satisfaction to ali
the faithtiil. No natural man, no infidel, hath beeu^ or ever will be
able to confute the gospel j or to shew a better method of instruct-
ing, reforming, and saving mankind, than that which God hath
chosen, and made known by revelation.

CHAP. I;IL

View and Illustration of the Matters treated in this Chapter,

Tj^ROM what is said in this chapter, it appears, that the false
•*- teacher had represented St Paul, either as ignorant, or as
unfaithful, because he had not fully instructed the Corinthians,
before his departure. The same teacher had also boasted con-
<:evning himself^ that he had given them complete instruction.
The confutation of these calumnies, the apostle with great
propriety introduced, after having in the former chapter dis-
coursed largely concerning the perfect knowledge of the gos-
pel, given to the apostles By the Spirit. Wherefore, having in
that chapter observed, that animal men receive not the things
ef the Spirit of God, he began this chapter v/ith telling the Co-
rinthians, that though he was an apostle fully instructed, he
could not, during his abode with them, speak to them as to
spiritual, but as to fleshly, or weak persons, even as to babes in

Christianity^

Chap, III.— View. 1 CORINTHIANS, 4(SS

Christianity, ver. ]. This was a severe blow to tiie pride
oi the Greeks. Notwithstanding their boasted proficiency
in the sciences, they were jieshhjy or weak men, and babes
in religious matters. It seems their admiration of their own
philosophy, their confidence in human reason as the only
judge of truth, and the prevalence of their animal passions,
had rendered them incapable of understanding and relishing

spiritual things He had therefore given them 7nUk and not

meaty because they were not then able to bear meat ; neither
were they yet able to bear it, ver, 2, — That the Corinthians were
still fleshlijy was evident from the strifes and divisions which
were among them, on account of the particular teachers to
whom they had attached themselves, ver. 3. — For one said, I
am of Paul, and another, I of Apoilos, ver. 4.— From this we
iearn, that there were two principal factions in the church at
Corinth, the one of which adhered to Paul, and the other to a
person who is here called Apoilos figuratively, to avoid giving
offence, chap. iv. 6. but who, in all probability, was the false
teacher : that this teacher boasted of Peter, by whom he was
converted and baptized, as an apostle superior to Paul ; that
he and his followers being the disciples of Peter, pretende,d
that they v/ere much better instructed than the disciples ot'
Paul ; and that they claimed to themselves superior authority
aiid respect on that account. — But in thus ascribing to one a-
postie more honour than to another, and in attaching them-
selves more to one than to another, the Corinthians were much
10 blame. For none of their teachers were masters. They were
all but servants employed by Christ to convert men. And their
success in the work depended, not on themselves, but on the
gifts which Christ had bestowed on each of them, and the
blessing with which he accompanied their labours, ver. 5.—
Farther, he told them, that in converting the world, the minis-
ters of Christ had different parts assigned them. He had
planted, and Apoilos had watered, but God made v.hat they
planted and v/atered to grow, ver. 6.-— So that the whole de-
pended on the co-operation and blessing of God, ver. 7. — But
though the ministers of Christ had different parts allotted to
thenij he assured them they were all one, in respect of the end
for which they laboured ; and that each shall be rewarded ac-
cording to the sincerity and diligence with which he hath la-
boured, ver. 8. — The apostles, therefore, and the other minis-
ters of the word, were joint labourers employed by God ; and
the people were God's field, which they were to cultivate, and
God's building, which they were to rear, ver. 9. The build-
ing of which the apostle speaks, is the Christian church, called
ver. 16. and in other passages, Ths temple cf God ; because the
Christian church, consisting of all who prox^ess to believe in
Christ, was formed for preserving the knowledge vtnd worship uf

God

46i 1 CORINTHIANS. \"iew.—Chap. HI.

God in the wcrkl, and to be an habitation of the Spirit of God,
by the graces and virtues, which were to be exercised in it.

Havhig mentioned Gcd's buUd'uig^ or temple, the apostle told
the Corinthians, that as a skilful architecc, he had laid the
foundation of that temple in a proper manner at Corinth ; and
that the false teacher had onlv buiided thereon. But he desir-
ed every one to take heed to the materials with which he buiid-
ed, that they be suitable to the foundation, ver. 10 Because

other foundation of the temple of God, neither apostle nor in-
ferior teacher, could lay, than that which he had laid : namely,

that Jesus is the Christ ^ ver. 11 If therefore, any teacher built

on that foundation sincere converts, metaphorically represent-
ed by gcldy silver y and valunhls stones ; or if he built hypocriti-
cal professors thereon, represented by ivoody hay^ siubbky he told
them the hre of persecution, which was ready to fall on the
temple or church of God, would discover the nature of eVery
teacher's work, ver. 12, 13. — If any teacher's converts remained
stedfast in the day of persecution, through the pains he had tak-
en in instructing them, he should be rewarded, ver. 14?. — But
if any teacher's converts apostatized, they should perish, but
the teacher himself would be saved with difficulty ; provided in
making such converts, he had preached the gospel sincerely,
ver. 15. — -And, that the Corinthians might understand what
the building was, of which he spake, he told them., they them-^
selves, as a church, were the temple of God, and that the Spi-
rit of God dwelt in them, as a church, ver. 16. — If therefore
uiy teacher Vv^ilfully spoils the temple of God, by building
wicked men into it, that is, if by knowingly misrepresenting
the doctrines and prezp'pts of the gospel, and by flattering
wicked men in their sins, he allures them to enter into the
Christian church, as the false teacher at Corinth had done,
him will God destroy : for the temple of God ought to be

composed ot holy persons, ver. 17 And although the teacher,

who thus builds wicked men into t!>e church, may think him-
!:elf wise in so doing, he but deceiv^^^s himself; and to become
truly wise, it behoves him to follow the course which the
world esteems foolish : He must preach the gospel sincerely,
whatever inconveniences it may occasion to himself, or to
others, ver. 18. — For the wisdom of the world is folly in the
sight of God : according to v/hat is written. He catdieththe wise,
Sec. ver. 19, 20. The work of the false teacher, in building
the temple of God at Corinth, being of the sort here describ-
ed and condemned, this passage was a severe rebuke, both to
him and to his adherents. Wherefore, to lead them to apply
it, to themselves, the apostle exhorted them, not to boast in any
teaciier, as if he belonged to them in particular. All the teach-
ers, and all the blessings of the gospel, belong to believers in

general -,

Chap. IIL 1 CORINTHIANS. 465

general ; and believers belong all to Christ as his disciples ;
which is a real ground of boasting, because Christ belongs to
God, as his disciple or servant, ver. 21 — 23. Having there-
fore Christ for their common master, who was commissioned
and instructed by God, and being all equally 6ntitled to the
benefit of the labours of the ministers of Christ, and to the
privileges of the gospel, it was wrong to contend with one an-
other, either about their teachers or their privileges.

New Translation. Commentary.

CHAP. III. 1 (K^;, CHAP. III. 1 I am blamed for
204-.) Now I, brethren, not instructing you completely be-
could not speak to you as fore my departure, especially as I
to spiritual, but as \<rat^Kt- say I have the mind of Christ.
x<»5, 4^3.) tofieshly * MENy But /, brethren^ could not speak to you
EVEN^zJ/(? babes in Christ, as to spiritual ^ hut as to lueak men,
(See Heb. v. 12, 13.) even as to babes in Christian knowledge ^

whose prejudices rendered them in-
capable of being completely instruct-
ed.

2 Milk * / gave you, 2 The first principles of Christ I
and not meat ,- for ye were gave you, and not the more dijicult doc-
not then * able TO RE- trims which we speak among the
CEIFE IT, {ei,yi,ct, 76.) ^exhct., {c\\2li^.\\.Q.) For ye ivere not
nay, neither yet now are then capable of understanding these doc-
ye able, trines, nay, I must tell you, neither yet

now are ye capable,

3 ('Ot<, 254.) Because 3 Because ye are still weak men,

Ver. 1. As to fleshlij men. In the preceding chapter, ver. 14. the
apostle had said, •kvy^iKi^ etvB-^a7S-(^ , an animal man receiveth not the
things of the Spirit of God ; meaning by an animal man an infidel,
who makes his own reason and imagination, the measure o: truth.
Here he calls the Corinthians after their conversion, eru^KiKoty fieslihj
tnen^ which, as different from animal men, means persons of a weak
capacity. For notwithstanding they believed the gospel to be a
revelation from God, they were so much under the, influence of
their former principles and prejudices, that they were not yet capa-
ble of comprehending spiritual things properly ', neither had they con-
quered their evil passions, as appeared from their strifes and divisions.

Ver. 2. — 1. Milh I gaveijou. In the original it is. Milk I gave you
to drink. But as the apostle adds, and not meat, the genius of the
English language does not admit of a literal translation, unless the
latter clause is supplied In this manner, and not meat to eat. To
support the apostle's phraseology, Beza produces ths o<voy x«; «r«v «-
^ovT^?, of Homer. See also Luke i. 64. in the Greek, where Zacha-
rias' tongue Is said to have been opened as well as his mouth.

2. Te were not then able. Ovtcu signifies not then, John iii. 24, vif.
30.

Vol. L 3 N V<^r,

466

1 CORINTHIANS.

Chap. III.

whom passion and prejudice render
incapable of complete instruction.
For luhereas eninjingy and strife^ and
divisions subsist among you y is it not a
proof that you are weak, and ivalk af-
ter the manner cf men ?

4 Besides, ivhile one sAith, I am a
disciple of Paul, atid another, I cf
Apollos, and each clalmeth submis-
sion to his opinions, on account of
the dignity of the person who in-
structed him, are ye not puffed up with
vanity ?

5 For ivho is Paul, and ivho A-
pollos ? Not your masters in rehgion,
but servafjis of Christ, by ivhose la-
bours ye have believed, even as the Lord
hath given spiritual gifts and success
to each.

6 / have planted you In God's
vineyard, others have watered you, by
giving you instruction, but God hath
made you to grow.

7 So that neither the planter has any
independent efficacy, nor the waterer,
but God who maketh to grow by his
blessing. In short, the honour of
the whole belongs to God.

8 However, the planter and the wa-
terer are one, in respect of the end
which they have In view, and each
shall receive his proper reward, ac-
cording to his fidelity in his proper la-
bour, and not according to his suc-
cess in labouring.

9 Wherefore we teachers are joint
labourers belonging to God. Te the
people are God's field, which he em-

ye are still fleshly. For,
whereas, among you en-
vying, and strife, and di-
visions SUBSIST, Are ye
not fleshly, and walk after
the manner of men ?

4 {Va%, 91.) Besides,
while one saith, I, indeed,
am of Paul, and another,
/o/ Apollos, are ye not

fleshly P (See chap. i. 12.
note 2.)

5 (Ovv, 263.) For who
is Paul, and who Apollos,
but ministers by whom
ye have believed, even as
the Lord hath given to
each P

6 I have planted,
Apollos hath watered,
but God hath made to
grow.

7 So that neither the
planter is any thing * nor
the waterer, but God who
maketh to grow.

8 (As, 100.) However,
the planter and the water-
er are one, and each shall
receive his proper re-
ward, according to his
proper labour.

9 {Tu^y 93.) Wherefore,
we are joint labourers of
God. Te are God'x

Ver. 3. Walk after the tnnnner of men. As the apostle in the fol-
lowing verse, mentions their strifes on account of their teachers, their
envijings and strifes spoken of in this verse, must be those which a-
rose on account of their spiritual gifts.

Ver. 7. So that neither the planter is any thing. This is said after
the manner of the easierns, who represent things comparatively
small, as nothing. See Ess. iv. 26.

Ver.

Chap. III. 1 CORINTHIANS. 467

field, * ye are God's build- ploys us to cultivate. And, to use

ing. ^ another similitude, ?/^ are God's build-

ingi which he employs us to rear.

10 According to the \0 According to the grace of apos-
grace of God ' which is tleship, which I have received of
given to me, as a skilful * Gody like a skilful architect^ I Jimte laid
architect i I have laid the the fouiidation of the temple of God
foundation, and another at Corinth properly, by preaching
buildeth thereon. But let that Jesus is the Christ, (see ver. 11.)
every one take heed how and the false teacher buildeth thereon ;
he buildeth thereupon. hut let every teacher take heed how he

buildeth thereon : let him take heed
that the superstructure which he
rears be suitable to the foundation.

11 For other founda- 11 For other foundation of God's
tion no one can lay ^ ex- temple, no teacher, if he teaches
cept what is laid, which faithfully, can lay, except what is laid
is Jesus the Christ. by me, which is Jesus the Christ, pro-
mised in the scriptures.

Ver. 9. — 1. 7e are God'^sfeld. (Beza, arvum^ The word yjc^-
y<ey, is used to signify a fiehi^ Prov. xxiv. 30. LXX. It may like-
tvise signify a 'vineyard^ or any piece of ground that is under culti-
vation. See Isa. v. 1, 2. where the Jewish nation is called God'^s
vineyard. The metaphor is aptly used to denote the pains which the
ministers of religion, God's; labourers, ought to take for making
their people fruitful in goodness.

2. God''s building. The original word, <»«o^o^»j, denotes the act of
huildingy but ^here it signifies the building itself. The building
which God reared by his labours, was the great temple of the Chris-
tian church. This metaphor the apostle prosecutes in the subse-
quent part of the chapter j having discussed the metaphor of the
field in the preceding part, where he speaks of his own planting, and
of ApoUos watering, and of God's making to grow.

Ver. 10. — 1. According to the grace of God. This I take to be
the grace of apostleshipy spoken of, Rom. i. 5. 1 Cor. xv. 10. Gal. ii.
y. See also 2 Cor. vi. 1. xii. 9.

2. As a skilful architect. T]^e word <rc^or,^ literally signifies wise :
but it IS also used to denote skilful in any art or business, Exod.
xxxi. 3. 1 have filled him with the Spirit of God, in wisdom^ and in
ktiowiedge — in all manner of workmanship.

Ver. 11. Other foundation no one can lay. In this place the apos-
tle speaks not of the foundation of a system of doctrine, but of the
foundation of the building or temple of God, consisting of all who
profess to believe the gospel, as is evident from ver. 9, 16, 17. Of
this great temple, Jesus Christ is called the foundation, because on
him as the Christy or Son of God, the whole fabric rests. Hence all
believers are said, Ephes. ii. 20. to be built upon the foundation of the
apostles, and prophets J Jesus Christ hifnself being the chief corner-stone.
$?^e Ii^a. xxviii, 16.

2 • Ver.

4^8 1 CORINTHIANS. Chap. III.

12 Nowy if any teacher huild on the 12 Now, if any one

foundation Christ, sincere aisciples, build on this foundation,

represented in this similitude by ^o/^, gold,* silver, valuable

ji/ver, valuable stones ; or if he build- stones, wood, hay, stub-

eth hypocrites, represented by ^vood, ble ;
hai/y stubbUy

JS Every teacher^ s disciples shall 13 Every one's work

he made manifest in their true charac- shall be made manifest :

ters;y^r//7^(af/7y of persecution which for the day ivill make it

IS coming on them, nvill make every plain^ because it is reveal-

cne's character plain, because it is of ed by fire ; * {ycaiy 212.)

such a nature as to be revealed by the and so the fire ivill try e-

fire of persecution ; and so that fire very one's work, of what

falling on the temple of God, will sort it is.
try every teacher's disciples^ of what
sort they are,

Ver. 12. Built on this foundation, gold, &c. As the apostle is
speaking of the Christian church, consisting of believers of all na-
tions, of which church Christ is the foundation, it is evident, that the
materials built on this foundation, called gold, silver, &c. cannot re-
present the doctrines, but the disciples ©f Christ : So Jerome, Theo-
doret, and Oecumenius thought. Besides, in no passage of scripture
is the temple or church of God said to consist of the doctrines, but
of the disciples of Christ, who are called limng stones built up a spi-
ritual house, or temple, 1 Pet. ii. 5, 6.

Ver. 13. // is revealed by f re. That the f re of which the apostle
speaks, is the fire of persecution, I think evident from 1 Pet. iv. 12.
where the persecution to which the first Christians were exposed, is
called ^ry^atfo-ij, a burning among them, which was to them for a trial.
— According to the common interpretation of this passage, the doc-
trine which one teaches, is called his work. But in that case I wish
to know, how doctrines can be tried by the fire, either of persecution,
or of the last judgment j or how they can be burnt by these fires.
To introduce doctrines into this passage, quite destroys the apostle's
imagery, in which he represents the whole body of those who then
professed to believe in Christ, as formed into one great house or tem-
ple, for the worship of God j and that temple, as soon to have the
lire of persecution thrown upon it. And therefore, if nominal be-
lievers, represented by wood, hay, and stubble, were by any teacher
built into the church, the fire of persecution would discover them j
because as parts of the church, they would soon perish by apostacy.
The false teacher at Corinth, had in this respect been very blamea-
ble, by complying with the passions and prejudices, both of the
Jews and Gentiles j and by encouraging them in their sins, had al-
lured into the church at Corinth, a number of wicked men, particu-
larly the person who was guilty of incest, and others who denied the
resurrection of the dead, whereby he had corrupted the temple of
God, ver. 17.

Some

Chap. III. 1 CORINTHIANS. 469

14< If the luork of any 14? If the disciples which a?7t/ teach-

one remaineth^ which he er has intr.duced into the churchy en-

hath built upon THE dure persecution for the gospel "wxxh-

FOUNDATION^ he shall out apostatizing, such a teacher shall

receive a reward. . receive the reward promised to them

who turn others to righteousness,

(Dan. xii. 3.)

15 If the ivork of any 15 If the disciples of any teacher
one shall be burnt, he ivill shally in time of persecution, fall
suffer loss : himself how- away through the want of proper
ever, shall be saved, yet instruction, he will lose his reward :
so as {hoc 7rv^(^) through he himself however, having in gene-
a fire. * ral acted sincerely, shall be saved ,- yet^

with such difficulty, as one is saved,
who runs through zfire.

16 Know ye not, that 16 Know ye not, that ye, of whom
ye are the templeof God, the church is composed, are the tern-
and THAT the Spirit of pie of God, the building of which I
God dwelleth [iv, 172.) am speaking; and that the spirit of
among you ? God dwelleth among you, by his gifts

and graces as in his temple ?

Some of the fathers, perceiving that the apostle in this passage
spake, not of doctrinei but of persons, supposed that the fire which was
to try every oner's work, was the fire which is to happen at the day of
judgment. And therefore, as the apostle speaks of persons, whose
work was to be burnt, but themselves saved, they fancied that all men,
the righteous as well as the wicked, are to be burnt in the general
conflagration j that the separation of the righteous from the wicked
is thereby to be made j that the wicked are to be consumed y and
that the righteous are to suficr, some more, some less, according to
their character. The passages of the fathers to this purpose, Burnet
hath collected, De Stat, Mort, ch. vi. But the Romish clergy, per-
ceiving that this doctrine, properly managed, might be made an in-
exhaustible source of wealth to their order, have represented this fire
of purgatory as lighted up from the very beginning of the world,
and have kept it burning ever since, and have assumed to themselves,
the power of detaining souls in that fire, and of releasing them from
it, according to their own pleasure ; whereby they have drawn great
sums of money from the ignorant and superstitious.

Ver. 15. Tet so, as hcc 7rv^(^ through a fire. This, as Eisner ob-
serves, is a proverbial expression, for one's escaping some evil with
great difficulty, Psal. Ixvi. 12. LiiV^c^i^ ^lu ssrv^i^ koh ^icc v^scrc<^.
We went through fire and through water ; that is, wc were in the
greatest danger. — Isa. xliii. 2. When thou walkest through the fire^
thou shah not he burnt. — Amos iv. 11. Te were as afire brand pluckt
out of the burning. — Jude ver. 23. Snatching them out of the fire. .5ee
the note on that verse.

Ver.

47Q 1 CORINTHIANS. Chap. IIL

17 If any one, handling the word 17 If any one destroy '
of God deceitfully, allures wicked the temple of God, him
men into the church -, or if any liy- w/// God destroy j for the
pocrite intrudes himself into it, temple of God is holy,
whose apostacy destroys the temple of which temple ye are«
Gcdy him luill God destroy: for the (See Eph. ii. 19—22.)
temple of God should consist of holy per-
sons, which temple ye are, ver. 16.

1 8 Let no teacher deceive himself 1 8 Let ?jo one deceive
with false notions of prudence. If himself : if any one a-
any teacher among you thlnheth to be mong you (^ox« «v«<)
ninscy in this age of spreading the. ihinketh ^ to be wise (g»
gospel, by misrepresenting its doc- ra u^mi. TaTw) in this age^
£rines for the purpose of rendering let him become a fool,
it acceptable to bad men, let him he- that he may be wise.
come G fool in his own eyes by preach-
ing the gospel sincerely, that he may,

he really luise.

19 For the prudence oj this world, 19 For the wisdom oS
\n concealing or misrepresenting the this (xoc^a) world is fool-
gospel, is foolishness in the eye of God ; ishness with God ; * for

Ver. 17. If am/ one, (pB-f-i^ti, destroy the temple of God. Here the
apostle describes the sin and punishment, not only of such teachers as
from worldly motives, allured bad men into the church, or continue
them In it, hy wilfully perverting the doctrines and precepts of the
gospel J but also of those hypocriies who, for w'orldly ends, intrude
themselves among the taithful, and put on a great shew of godliness,
"Whereas, in ver. 15. he describes the sin of those teachers, who in-
troduce bad men into the church, by ignorantly misrepresenting the
doctrines and precepts of the gospel. — The expression in this verse.
If any one destroy the temple of God, being general, Is no doubt appli-
cable to any false teacher and hypocritical Christian, who spoils the
temple of God. ~" Nevertheless, 1 agree with Locke in thinking, that
the apostle in this pa^^^age, had the false teacher and the faction at
Corinth more particularly In his eye, who had spoiled the temple of
God in the manner above described.

Ver. 18. If any one among you, ^oxa, thinheth to he wise. So ^okh
is translated, 1 Cor. viil. 2. The false teacher at Corinth, thought
himself, it seems, extremely wise, because he had allured the hea-
thens into the church, by concealing some of the doctrines and pre-
cepts of the gospel, and by misrepresenting others of them. But
that sort of wisdom the apostle severely condemned, because it stood
in opposition to the wisdom of God, who commanded all the preach-
ers of the gospel, to teach its doctrines and precepts sincerely.

Ver. 19. The ivisdorn of this world is foolishness with God ; conse-
cjuently will issue in punishment to these worldly wise teachers.
That this is the apostle's meaning, is evident from his adding. Tor
it is written, He catcheth the wise in their own craftiness.

Ver.

Criip. III.

1 CORINTHIAf^S:

4ti

it is written, (Job v. 1 3.)
He catcheth the wise in
their own craftiness.

20 And again, (Psal.
xciv. 11.) The Lord
knoweth the reasonings of
the wise, that they are
vain. '

21 Wherefore y let no
one boast in men : ^ for all
things are yours ;

22 Whether Paul, or
Apollos, or Cephas, or
the world, or life, or
death, or things present,
or things to come ; all
are yours j *

23 And ye are

for it is wriiteny He catcheth the noise,
&c. that is, he maketh the craftiness
of those who think themselves wise^
the occasion of their destruction.

20 And in another pass age , The
Lord knoweth the reasonings^ the
subtle contrivances of the wiscy that
they are vain^ when used in opposi-
tion to his purposes.

21 Wherefore y since we are all
joint labourers of God, let no otie
boast in men, as if any teacher be-
longed peculiarly to him ; for all
the ministers of the gospel, and all
its privileges, and all the blessings of
providence, belong equally to yoii all :

2i^ Whether Paul^ or Apollos^ or
Cephas^ or the fabric of the worlds or
life with its enjoyments, or death
with its consequences, or things pre-
senty or things to come, all belong to you
in general, and each shall receive
such a share of them, as is best for
Jiim.

23 Andy instead of being the

Ver. 20. That they are vain. The subtle contrivances of men,
when opposed to the methodsvvhich God's wisdom hath appointed,
are vain ; are utterly ineffectual for accomplishing what they intend
by them. Wherefore those wise teachers, whom the apostle reprov-
ed, laboured to no purpose, when they endeavoured to build the tem-
ple of God by methods which God condemned.

Ver. 21. Wherefore let no one boast in men. Besides the general
meaning of tliis verse, expressed in the commentary, 1 think the apos-
tle insinuated, that the Corinthians in panicular, had no reason to
boast in the false teaciier, who had spoiled the temple of God by build-
ing wicked men into it.

Ver-. 22. Or things present, or things to come, all are yours. The
apostle does not mean, as some fanatics have vainly imagined, that the
property of all the things in the world is vested in believers, by an
exclusive title j but that by the direction of the providence of God,
all things prosperous or adverse, whether present or future, shall be
made subservient to the promoting of their virtue in the present life,
and of their felicity in the life to come. Thus far they may consid-
er themselves as having an interest in all things •, and may survey them
with pleasure, as making a part of their treasures j and among the
rest, death itself is theirs, as it Is the appointed means of bringing them
to the vision and enjoyment of God.

Ver.

472 1 CORINTHIANS. Chap. III.

disciples of this or that teacher, ye Christ's, and Christ is
are Christ's disciples, and Christ is God's. *
God's disciple.

Ver. 23. And Christ is God's, As the foregoing expression, Ye
are Christ's^ means that the Corinthians belonged to Christ as his dis-
ciples, this expres«;ion, Christ is God's, I think means, that in making
the gospel revelation, Christ is God's disciple or servant. So Christ
himself says, John vii. 16. My doctrine is not mine hut his that sent

frte. viii. 2S. y^s my Father hath taught me, I speak these things. —

xii. 49. I have not spoken of myself , hut the Father who sent me, he
gave me commandment what I should say, and what I should speak.-^
xiv. 10. The words that I speak unto you, I speak not of f77yself This
I suppose is the apostle's meaning, likewise^ when he tells us, 1 Cor.
xi. 3. The head of Christ is Gok— Others understand the passage
thus. All things are appointed for your good, and ye are appointed
for Christ's honour, and Christ for God's glory.

CHAP. IV.

View and Illustration of the Matters handled in this Chapter,

T EST, from what was said in the preceding chapters, con-
-*-^ cerning the inspiration of the apostles by the Spirit, the
Corinthians might have imagined that Paul claimed to himself
and to his brethren, an authority not derived from Christ, he
began this chapter with telling them, that they were to consider
the apostles only as servants of Christ, and as stewards of the
mysteries of God, ver. 1. — And, that the thing required of eve-
ry such steward is, that he be faithful in dispensing these mys-
teries according as his disciples are able to receive them, ver. 2.
— Therefore, although the false teacher accused Paul of un-
faithfulness, because he had taught the Corinthians the first
principles only, and not the deep doctrines of the gospel, he told
them, it was a very small matter in his eyes, to be condemned
as unfaithful by them, or by any man's judgment, seeing he did
not condemn himself, ver. 3. — For he was conscious to himself
of ilo unfaithfulness ; yet by this he was not justified ; he meant
in the eyes of the faction, who could not see his heart. At
the same time he told them, that the only person who had a
right to condemn him, if he proved unfaithful, was the Lord his
master, ver. 4-. — This being the case, he desired the faction not
to condemn liim, till the Lord should come to judgment, who
will bring to light every thing most secret, and lay open the
designs of the heart, of which they were no judges, ver. 5.

Next, to prevent the Corinthians from mistaking what he had
said, concerning their boasting in himself and Apollos, as the

head?

Chap. IV. 1 CORINTHIANS. 47S

heads of the factions, (chap. i. 12. iii. 4.) he declared, that he
had applied these things to himself and Apollos figuratively-
only, for their sakes, that by disclaiming all pretensions to b'^ the
heads of parties, the Corinthians might learn in them, not to
esteem any teacher above what he had written, chap. iii. 5.
namely, that Paul and Apollos were only servants of Christ, by
whose ministry the Corinthians had believed •, and that none of
them, on account of any teacher, should be puiTed up with envy
and anger against another, ver. 6.

In what fallows, the apostle, turning his discourse to the false
teacher, says, withoui naming him, Who m.iketh thee to differ
in gifts from others ? Or vvhat spiritual gift hast thou, which
thiiu didst not receive from some apostle ? And if thou hast re-
ceived all thy gifts from the aposcles, why dost thou set thyself
above them, as if thou hadst not received thy gifts from them,
but wert independent of, and superior to them ? ver. 7.—
Then, to shew the Corinthians the difference between the false
teacher, and the true apostles of Christ, he contrasted the
ease and opulence in v/hich that impostor, and the other le >.d-
ers of the faction were living at Corinth, and their imperious
conduct tov/ards tlie church, with the afflicted atid persecuted
state of the apostles, ver. 8 — »13. — And as>^ured them, that he
wrote not these things to shame them, for havir.g encreased his
sufferings by their calumnious speeches, and disrespectful be-
liaviour. But Jiis design was, affectionately to instruct them,
that they might not be seduced by teachers, whose character
and relation to them wcre^so different from his, ver. 14^. — For
he told them, though they had ten thousand instructors in the
Christian doctrine, yet they had not many fathers. He was
their only spiritual father, ver. 15. — And therefore he besought
them to imitate him, ver. 16, 17. — To conclude, because the
false teacher had boasted, that Paul being afraid to encounter
such learned and eloquent onposers, durst not return to Corinth,;
he assured the Corinthians th.it he would come soon, and make
trial, not of the speech of that insolent person, but of his super-
natural power, ver. 18, 19 For, said he, the gospel is not es-
tablished by the boasting speeches of its preachers, but by the
miraculous powers which they exercise for its coniirmation,
ver. 20- — -Then, to terrify the faction, he asked them, whether
they chose that he should come and exercise his supernatural
power in punishing them ; or come in the spirit of peace, on
account of their amendment ? ver. 21.

New Translation. Commentary.

CHAP. IV. 1 ('OvT*.;, CHAP. IV. I S^tL^n, let men

^Q^.) So thettf let a man consider us apostles in no other li/'ht,

consider us as (pzTji^srcts) but as servants only of Christy and

Vol. I. S O ste-zuards

474. 1 CORINTHIANS. Chap. IV.

j-/^«i:i;jr^V, appointed by him to dis- servants ONLT o^ Christy

pense the doctrines of the' gospel, and stewards of tite mys-

which are the viysteries of God. teries ^ of God.

2 NonVf it is required in the stew- 2 iVcw, it is required

ards oi these mysteries, that every in stewards, that (r*5)f^'f-•

one of them he fowid hj his master rij one be found faithful.
Qhust^ faithful in dispensing them.

S Therefore to me it is a very s;nall 3 (As, 106.) Therefor e^

matter^ that I be condemned as un- to me it is a very small

faithful, hy you^ or by any man^sjudg- mattery that / be condemn-

menty for not having taught yc'u ed ' hy you, or hy humatt

more .fully; because 1 do not condemn judgment, ^ [u)i^.a,^ 78.)

mysef as unfaithful in that respect : because 1 do not condetfin

neither will Christ my master con- myself
demn me.

4 For I am conscious to myself of no 4 For I am conscious i&

fault in the discharge of my steward- ^'-y^^lf of no FAULT. '-

ship. However, I am net by this jus- (aa*) However , I am- not.

iifcd, I know y in your eyes. But I ^// ///;j- justitied /iv" 2'0i7/2

Ver. 1 . SteiXjards of the tmjsteries of God. The apostle gave to those.
doctrines which in iormer ages had been kept secret, but which were
now discovered to all through the preaching of the goitpel, the appel-
lation olthe mysteries of God, to recciTjiP.end them to the Corinthians,
as was formerly observed, chap. li. 7. note 1. And he called himself
the steward, or mystagogue of these Hiysteries, to intimate, that the
deepest doctrines, as well as the first principles of the gospel, were
entrusted to him to be dispensed or made known 5 r.nd-that his faith-
fulness as a steward, Gcnsistcd not only in his discovering them exact-
ly as he had received them from Christ, but in his discovering them
as. his hearers were able to receive them.

Ver. 3. — 1. 2 hat I be condemned hy you-.- The word «ycj>;§os<?,
properly signifies to exG?nine, in order to pass" a judicial sentence,
either of acquittal or of condemnation, Lu^e xxiii. 14. Acts iv. 9.
But as the simple verb ?ig*ysi», .'oj//«5^<?, signifies also to cor.dc?7ni, Rom.
:civ. 22. the compound verb civaji^ims, to examine, may signify lo con-
demn in consf-quence of examination : it being usual in all languages^
to put the cause for the effect. This sense, the word uvccx^tyuv evi-
dently hath in the latter part of the verse : Ovh if^uvrcv uvock^uo), I
do not condemn myself: for the apostle could not say, / do not exa-
mine, or judge mysef. it is the duty of every good man to exc.mine
?ndjt'd^e hmself ; and it is what the apostle recommended to the
Corinthians, 1 -Cor. xi. 3]. 2 Cor. xili. 5.

2. Human judgment. Ay5-^rt!jT-<»y,$ «^jg64? ', literally, human day., namely,
of judgment^ in allusion to the great day of judgment.

Ver. 4. For I am conscious to myself of 7)0 fault. The like form
of expression v;as used by the Latins : Nil con scire sibi, nulla palle-
scere culpa. — We havethe Greek phrase ccmpicte, Job xxvii. 6. LXX.
Cu <y<*e c'jvo'.ca ^cy^uvru otroirev Trpa^o^c.

Ver. 5.

Chap. IV.

1 CORINTHIANS.

JF.TES. But he 1UH0 cofi-
dtnmeth me is the Lord.

5 Wherefore^ do not be-
fore the time, 'pass any
judgment J " until die Lord

come, who both will
bring to light the hidden
things of darkness, ami
hy cjien the counsels of
the hearts ; * and then

praise shall be to every one

from God.

6 Nmu^ these things,
brethren,, I have figura-
tively applied to myself
and Apoiios, * for your
Eakes, that (sv) hy us ye

-may learn not to esteem ^
TEACHERS above Tohat
hath been ivritten^ ^ that
HO one -of you rimy^ en ac-

add, he wlio condemiicth^ he who a-
lone hath a right to condemn me^ is
the Lord my master. .

5 Wherefore^ as ye cannot se?.rch
men's beat is, do not>^ before the time I.
am to be tried, jfA7j-j- any judgment on
me as a steward, until the Lord my
master come^ ivho both ivill bring to
light things secretly done, and lay open
the designs of the hearts ; the motives
from v/hich men have acted : and
then reward shall be to every faithful
steivardyfrom God h\s judge.

6 No^u these things, brethren, con-
cerning the heads of the factions, /
have figuratively applied to mystf and
Apdlos, for your sakesy that by uSy
who disclaim all pre-eminence in-
consistent with the honour due to
Christ, 7je may Itarn not to esteem
teachers above ivhat hath been luritteny
ver. i. and that no one of you may^ on

Ver, 5. — 1. Jjo not hfi<re the time p.ass any. judgment. Neither in
church nor state could order ai^.d peace be maintained, if rulers were
not to pass judgment on oS^nders, and punish them, 'iliis, there-
fore, is one of those general expressions, of which there are a nuinbci-
in' scripture, which must be llmitsd by the subject to which they arc
applied'. See another example, ver. 7. — The Corinthians utre not
to pass any judgment on Paul's '^r.eral behaviour as an aposiie, lili
Christ his master came and judged him. In such, and in many cas-s
of a like n^ilure, lo judge rightly, we ought to have the knowledge
of men's hearts, as the apostle insinuates m the latter part ot the
ver^e.

2. Ley open tlie counsels of the hearts. What the apostle hath
written here concerning Chribit, is agreeable to what Chiist says of
himself, Rev. ii. 23. All the chmrhes ilall hnow that I am he ivhd
searcheih the reins and the hearts. Go J is called the searcher of alt
hearts, 1 Chron. xxviii. 9.

Ver. 6. — 1. I ha^iW fguratlvehf applied myself and Apallos ; I mean
by substituting our ujimes, chap. i. 12. iii. 4. in place of the names
of the teachers among you, I meant to reprove.

2. 'Not to esteem tiny teacher. Wolf on Philip, i. 7. observes, that
the word (p^ovav, denotes the paying a, peculiar regard or attention lo
■a. person. ' . ,

3. Above what hath becn^zor jttefi, numc]y , chap. iii. 5 — -9. 21. iv.
1. This great apostle, by thus stripping himseli of all honour, and
by taking to himself the simple character of a servant of Christ, ver.

ind to
2 hchxvt

i. taught the heads cf the faclion to lay aside their l:oas'ang, one

476

1 CORINTHIANS.

account of anij icacher^ he puffed tip
with anger against ancihcr who does
not esteem that teacher as he does.

7 Besides, to the false teacher I
say, luho maleth thee to differ from
others ? For nvhat spiritual gift hast
ihou, ivhich thou didst not receive from
some apostle ? And noiu, if thou didst
receive thy gift from the apostles,
ivhy dost thou boast as ?iot receiving it,
by setting thyself up against me,
who am an apostle ?

8 No^v ye false teachers are living
in plenty ,• noiv ye are become rich with
the presents ye have received from
your admirers. Te have reigned
during my absence, and I ^uish, indeed,
ye had reigned in a due subordination to
Christ, that ive also might rule the
church at Corinth iviih you.

9 Yours is not the lot of the
apostles of Chnst, (John xvi. 33.)
For I thinli that God hath set forth us
the apostlesy last of all the prophets,

Chap. IV.
/;/ of one ^ be puffed up

^ against another.

7 (r^ig,. 91.) Besides,
who maketh thee to dif-
fer ? For (Ae, 105.) what
hast thou ivhich thou
didst not receive ? and
fioivy if thou didst receive
IT, why dost thou boost
as not receiving it ?

8 Now ye are filled,
now ye are become rich, ^
ye have reigned^ without
us ; and I ivish, indeed,
ye had reigned PROP KE-
LT, that we also might
reign with you.

9 For I think that God
hath set forth us the
apostles last, as persons
appointed to death: ^ that

behave v/ith modesty, especially as all the teachers at Corinth, did no-
thing but build upon the foundation which he had laid and exercised
no spiritual gift but uliat they had received, either from him, crf.cnj
some other apostle.

At. Be puffed up a gam St another. The \vord (^vc-ita^ signifies tlie
state of a person's mind, V;'ho is filled v.'ith an high opinion of him-
self, and who, in consequence of that high opinion, indulges hatred
and wrath against all xvho fail in paying him the respect which he
thinks his due. This latter operation of pride, is the evil which the
apostle condemns in the passage before us, as is plain from the turn of
his expression : 'Iliat no one of tjou rnay, on account of om, be puffed up
against another.

Ver, 8. — 1. Are become rich. Whitby understands this of their
being rich in spiritual gifts, as well as in worldly wealth.

2. Te have reigned. The apostle expresses the behaviour of the
false teacher by the word reigning, either because he governed the
faction in an imperious manner, and attempted to rule the sincere
part of the churcblisccording to his own pleasure, or because he liv-
ed at Corinth in ffffluerce.

Ver. 9. — 1. Set forth us the apostles last, toq iTriB-nixTiagj as persons
appointed to death. This is an allusion to the Roman theatrical
spectacles. For ficra a passage of Seneca's epistles, quoted by
Whitby, it appears that in the morning, those criminals to whom

they

Chap. IV. . 1 CORINTHIANS. 477

we are made a spectacle lihe j^^^^i'^^ons who, being nppclnted io
to the world, tveti to an- deaths are brought out hist on the
gels, and to men. ^ theatre ; and that lue are made a

spectacle to the worldy even to angels

and to men.

10 V/e ARE fools Qiiciy 10 IVe are reckoned /t;c/j for suf-
1 V2.)on account of Christ i^ fearing on account of preaching Chrut
but ye ARE wise inChiisr: truly. But ye are ivise in your me-
wf ARE weak, but ye ARE thod of preaclung Christ. JVe are
strong : ye are honoured, ridiculed as iveak in body and mind ;
but we ARE despised. hut ye no doubt, are strong in both.

Te are much esteemed by your adhe-
rents ; but ive are despised by them.

1 1 Z^ ///^ present hour, \\ But which of us are most
we both huiiger and worchy of esteem as preachers ? In
thirst, * and are naiied, preaching Christ, I, to the present

they gave a chance of escaping with their life, fought with the wlld-
beasts armed. But in the afternoon, the gladi-itors fought naked,
and he who escaped, was only i-eserved for ^laaghLer to another day:
So that they might well be called iTvi^acyocriai, penons appointed to
death. By comparing the apostles to these devoted persons, Paul
hi'th given us a strong and aiiecting picture oi the dangers v^hich
the aposilcs encountered in the course of their ministry : dangers,
Vvhich at length proved fatal to the most of them. Their labours
and sufferings were greater than those of the ancient prophets.

2. A spectacle to the ivorld, even to angels, end to men. 2ty the an-
gels, to whom the apostles were made a spectacle, some understand
the evil angels, who may be supposed to delight in the blood of the
maityrs. Others understand the good angels, to whom the faith
and constancy of the apostles gave great joy. I doubt not but
both vv'ere intended. For it must have animated the apostles in
combating with their persecutors, to think that ihey were disappoint-
ing the malice of evil spirits, while they Avere making the angels in
heaven, fmd good men on earth happy, by the faith, and patience
and fortitude which they were exerting in so noble a cause.

Ver. 10. We are fools on account of Christ. In this verse, the a-
postle repeats ironically the things which his enemies in Corinth
said oFhim. And in the same spirit of irony, he attributes to thera
the cootr u-y qualities.

Ver. 11. — 1. To the present hour, we both hunger and thirst, end
are naked. This, with his working with his own hands, mentioned
ver. 12. being written at Ephesus, where he abode near three years,
it shews us, that the apostle took no maintenance from the lAohe-
sians, any more than he had done from the Corinthians. For the
Ephesian Christians being both numerous and rich, if he had receiv-
ed maintenance from them, he would not have suffered hunger and
nakedness, in which the wretchedness of poverty consists, but would
fiavejDsen plentifully, supplied with the ordinary necessaries of life.

47® 1 CORINTHIANS. ' Chap. IV.

hour both suffer hunger and thirst, and and are buffeted, ^ and

am hadlij clothed, and smitten on the have no certain dwelling

face, and have no fixed dwelling place ; place, ^

12 And labour in the gospel with- 12 And labour, ^ work-
out hire, ivorking ivith my oivn hands ing with our own handsr
for maintenance, even in Ephesus. <when reviled, v^-e bless :
When reviled, 1 bless; ixjhen perse- w/;^(f;/ persecuted, we /v^r;
cuted, I patiently bear it.

13 When defamed, ive meekly be- 13 When defamed, we
seech our enemies to abstain trom beseech : we are become
calumniating us. We are so hated (cJj ■zsz^ik<z^x.^u,u'vx) as the
by idolaters^ that ive are in iheir purgations ^ of the world.

Had the apostle spent the ^hole of his time in working at his trade
of tent-making, he no doubt could have procured for himself a sufn-
ciency of convenient food and, raimeni. But as he employed the
most of his time in preaching, his gains were small j and even
these he shared with his assistants, Acts xx. 34. No wond^er, there-
fore, that he was often in great want. — For a more particular ac-
count of the apostle's sufferings, see 1 Cor. xi. 23 — 2S. 2 Cor. vi.
3—5.

2, And are buffeted. \\.o>.o>,-^fyv ^ signifies to strike one on the
head with the hand. Here it is used metaphorically, to denote that
the apostle was treated in the most ignominious manner by the hea-
thens in Ephesus.

3. And have no certain dwelling place. The apostle, it seems, wa$
often obliged to change his lodging in Ephesus, to elude the searches
orhis enemies.

Ver. 12.— 1. And labour. This word is often used by the apos-
tle, to denote the labour of preaching the gospel,^ 1 Cor. xv. 10. 1
Thess. v. 12.

2. Working with our own hands ; namely, for maintenance. This,
he mentioned to the Corinthians, to put the fahe teacher to shame,
who not only demanded maintenance from them, but was living in
ease and luxury, through their liberality to him.

Ver. 13. — -I. We are become the purgations of the v:oi\d. The
Scholiast on Aristophan. Plut. line 453. observes, that the peisons
v;ho were sacrificed to the gods, for averting their anger, and for
procuring deliverance from any public calamity, were called KosS--
ttpu.a.<sa,^ Purifiers ; and were commonly very mean and worthless
persons ; and at the time of their being sacrificed, were loaded'wilh
execrations, that all the misfortunes of the state might rest on them.
The word used here, is ztn^iKsc^j-ete^f^sirst ; yet as the LXX^ translate
the Hebrew Avord, which signifies an expiation^ by rri^iKx^-ci^f-cx , Prcv.
xxi. 8. it is generally supposed, that by taking this appellatioji, the
aoostle compared himself to those devoted persons who were sacri-
ficed for the purpose above mentioned. Wherefore, there is no oc-
casion for the reading in Erasm. Schmideus's edition of the New
Testament, mentioned by Wetstein j namely, 6V;r?gs; KocB-x^f^xroi.
"See Parkhurat's Diction.

2. The

Chap. IV.

1 CORINTHIANS.

47^

[■xi^f^/if^ci) ih filth of all
things, ^ ufjtll no%u^

14? I write not these
things to shame you, *
but as my beloved chil-
dren I instruct you.

15 For, though ye
have ten thousand (-xen-
dxyayagy Gnl. iil. 24?. note)
teachers in Christ, yet YE
HATE not many fathers,
for, (sv, iQ'6.) iQ Christ
Jesus, through the gos-
pel, I have begotten you.

1 6 Wherefore, I be-
seech you, be imitators of
me.

17 For this purpose I
have sent to you Timothy y
^ who is my beloved son.

eyes fit to be sacrifices for averting the.
calamities of the ivorld. We are re^
garded as the filth of all tilings, until
noiu.

1 4 / '^Lurite not these things to shame,
you^ for having encreased my suffer-
ings by the calumnies ye have utter-
ed against me, but as my beloved chil-
dren I instruct you how much I ex-
ceed the teacher who hath your es^
teem.

15 For though ye have numberless
teachers who pretend to instruct you
in the gospel^ ye have not n'lany fathers ;
ye have not many possessed of af-
fection, fidelity, and disinterestednesa
like me. I' or. to Christ Jesus, throucrk
faithfully preaching the gospel, I have
begotten yen as disciples.

1 6 Wherefore i I beseech yoUy be imi-
tators of me, rather than of the false
teacher, v/ho instructs you from
selfish motives.

17 For this purpose, I have some
time ago, sent to yen Timothj, luho is
my beloved disciple, and a faithful mi-

2. The filth of all things. The word Ti^i-^'^f^'^^ s'lgvAiits fi/lh scoured
of] from Ts-i^i-^ccM, to scour, or scrape off ail around. It is used most
commonly to denote the sweeping of streets or stalls, which being
nuisances, are removed out of sight as quickly as possible.

Ver. 14. / vcrite not these things to shame you, &.c. In this apolo-
gy for mentioning his sufferings, the apostle hath shewn admirable
prudence, and the greatest goodness of heart.

Ver. 17. / lia\)e sent to you Timothy. The sending of Timothy
into Macedonia, is mentioned Acts xix. 22. But from this passage
it is evident, th^t he was ordered to go on to Corinth, if he found it
convenient. The great success with Vv-hich the apostle preached at
Ephesus, after he heard of the dissensions in Corinth, having indu-
ced him to remain a xvhile longer at Ephesus, 1 Cor. xvi. 8. he
judged it proper to send Timothy and Erastus into Macedonia, to
learn how matters stood at Corinth. And if, on the information
they received, they should judge their presence would be of use,
in composing the dissensions among the Corinthians, they were to go
foDvvard and attempt it, by putting them in remembrance of the a-
postle's doctrine and practice. Yet he was uncertain whether Ti-
mothy went to Corinth ; for he savs^ chap. xvi. 10- If Timothy come,
&c. - " t

Ver,

48a

1 CORINIHIANS.

Chap. IV.

nlster of tlis Lord. He ivlll put you
in mind of my behaviour and doctrine
as an apostle of Christy even as I teach
every where^ and in every church ; by
which ye will know, that I never
accommcidate either my doctrine or
my practice, to the humours of
wicked men.

1 8 Novo some are grown insolent^ as
fancying, because I have sent l~i-
jnothy, / am not coming to Corinth
myself, being afraid to come.

i 9 But I nnill come to you soon^ if
the Lord ivill, and shall knoiU) not the
boasting of them ivho are jjuftd up, but
their po%ver to defend themselves
from the punishment which I will
inflict on them, if they do Vxot repent.

20 For not by the plausible talking
which ye Greeks call eloquence, is
the gospel established^ hut by the power
of miracles, and of spiritual gifts.

21 To the false teacher, there-
fore, and to his adherents, I say,
JVhat do ye incline P Shall I come to

you J with a rod to punish you ? Or in
IgvC) and in the spirit of tneehnesSy be-
cause ye have repented.

and faithful in the Lord ;
he will put you in mind of
my ways, which AJiE in
Christ, even as I teach,
every where in every
church.

] 8 Now some are puf-
fed up, aS if I were not
coming to you.

19 But I will come to
you soon, if the Lord
willj and shall know, not
the sp^^ech of them who
are puffed up, but the
power.

20 For not by speech is
tl;.^ kirgdom of God
ESTABLISHEDy but by

pONAVT.

2 1 What do ye incline P
Sliali I come to you with
a rod ? * Or in Jove, and
IN the spirit of meek-
ness ?

Ver. 21. SJiaii I come to you with a rod ^ The apostle terms the
power of purJshing obstinate oiienders by miracle, a rod, because it
Vv'as to be exercised by chastisement. Perhaps also he had in his
eye, the red -which Moses used when he brought the plagues on E-
gypt. — Tbe opposition which St Paul met with from the faction oF
Coiinth, led him to speak of his power of punishing obstinate offen-
ders miraculously, as a thing which they knew he possessed, 2 Cor.
:x. G. xiii. 2, 10. And as he speaks of it, not for the information
of posterity, but to lenify the faction, the evidence of his possess-
ing that power, wliich arises from his having mentioned it so confi-
dently on this occa-sion is very strong.

CHAP. V.

View and Illustration of the Matters co?jiained in this Chapter.

''TT-iE messengers frcm Corinth, as well as the members of
the family of Chlce, had inform.ed the apostle, that one of
die brethren was cohabiting with his father's wife, in his fa-
ther's

Chap. V.-~Vjew. 1 CORINTHIANS. 481

ther's life-time. In this chapter, therefore, iSt Paul reproved
the whole Corinthian church, for tolerating a species of whore-
dom, which was abhorred, even by the heathens, ver. 1. — And
this scandal was the greater, that they were puffed up with
pride, on account of the knowledge and learning of the teach-
er, by whose influence it was tolerated, ver. 2. — But to make
the Corinthians sensible, that their boasting of a teacher who
had patronised such an enormity was criminal, as well as to
correct the enormity itself, the apostle ordered them forthwith,
in a public assembly of the church called for the purpose, to
deliver the offender to Satan, for the destruction of his flesh,
that his spirit being reformed, he might be saved in the day of
the Lord, ver. S, 4, 5. — Then shewed them the necessity of
cutting off the incestuous person, by comparing vice unpunish-
ed to leaven, on account of its contagious nature in corrupting

a whole society, ver. 6 And because this was written a little

before the passover, when the Jews put away all leaven out of
their houses as the symbol of corruption or wickedness, the a-
postle desired the Corinrhians to cleanse out the old leaven of
lewdness, by casting the incestuous person out of the church :
For, said he, Christ our passover is sacrificed for us. Also he
exhorted them to keep the feast of the Lord's supper, which
was instituted in commemoration of Christ's being sacrificed
for us, and which, it would seem, was to be celebrated by them
at the time of the passover, not with the leaven of malice and
wickedness, but with the unleavened bread of sincerity and
truth, ver. 7, 8.

Lest, however, the Corinthians might have understood the
apostle's command to excommunicate the incestuous person,
and to cleanse out the old leaven, as an order not to keep com-
pany with the unconverted heathens, he told them that was not
his meaning ; since, in that case, they must have gone out of
the world, ver. 9, 10. — And, to make his meaning plain, he
now wrote more explicitlv^ that if any person wlio professed
himself a Christian was a known fornicator, &:c. they were to
punish him by keeping no company with him, ver. 1 1. — This
distinction in the treatment of heathen and Christian sinners,
the apostle shewed them was reasonable, from the considera-
tion, that church censures are not to be inflicted on persons
who are without, but on them who are v/ithin the church, ver.
12. — And therefore, while they left it to God to judge and pu-
nish the wicked heathens, it was their duty to put away the in-
cestuous person from among themselves, and to leave the wo-
man, with whom he was cohabiting, to th« judgment of God,
because she was a heathen, ver. 13.

The apostle's order to the Corinthians, to keep no company
with wicked persons, though seemingly severe, was in the true

Vol. I. 3 P £?rint

U2 1 CORINTHIANS. View.— Chap. V.

spirit of the gospel. lor the laws of Christ do not, like the
laws of men, correct offenders by r-nes, and imprisonments, and
corporal punishments, or outwaid violence of any kind, but by
earnest and affectionate representations, admonitions, and re-
proofs, addressed to their reason and conscience, to make them
sensible of their fauk, and to induce them, voluntarily to a-
mend. If this remedy proves ineffectual, their fellow- Chris-
tians are to shew their disapprobation of their evil courses, by
carefully avoiding their company. So Christ hath ordered, Mat.
xviii. 15, 16, 17. Aloreover^ if ihy bi^other shall trespsss against
theCy go and tell Jum his fault betiveen ihce and him alone : if he shall

hear thee, thou hast gaintdthij brother J 6. But if he ivill not hear

thee, then take ivith thee one cr two irjore^ that in the mouth ef two
or thi'ee witnesses every word may he established. — 17. ^dnd if he
shall neglect to hear thenij tell it unto the church ; but if he neglect to
hear the churchy let him he unto thee as an heathen man and a public
con. — ^Earnest representation, therefore, from the mjured party,
followed with grave admionition and reproof, from the minis-
ters of religion when the injured party's representation is inef-
fectual, are the means which Christ hath appointed for reclaim-
hig an offender : and with great propriety, because being ad-
dressed to his reason and conscience, they are calculated to in-
fluence his will as a moral agent, and so to produce a lasting al-
teration in his conduct. But if these moral and religious means
prove ineffectual, Christ hath ordered the Society, of which the
otTender is a member, to shun his company and coversation,
that he may be ashamed, and that others miay be preserved from
the contagion of his example. This last remedy will be used
with the greatest effect, if tlie resolution of the society to have
no intercourse with the offender, especially in religious matters,
13 openly declared by a sentence deliberately and solemiuly pro-
nounced in a public assembly, (as in the case of the incestuous
Corinthian,) and is steadily carried into execution.

The wholesome discipline which Christ instituted in his
church at the beginning, was rigorously and irrpartially exer-
cised by the primiuve Christians toward their offending breth-
ren, and with the happiest success, in preserving purity of man-
ners am.ong themselves. In modern times, however, this salu-
tary discipline hath been miuch neglected in the church ; but it
hath been taken up by gaming -clubs, who exclude from their
society ail who refuse to pay their gamie debts, and shun their
company oh all occasions, as persons absolutely infamous. By
this sort of excommunication, and by giving to game debts
the appellation of debts cf honour^ the winners on the one hand,
without the help -of hiw, and even in contradiction to it, have
rendered their unjust claims effectual ; while the losers on the
•)tlier, are reduced to the necessity, either of paying, or of be-

Chap. V. 1 CORINTHIANS. 4S3

ing shunned by their companions as infamous. — I mention this
as an example, to shew what a powerful influence the approba-
tion or disapprobation of those with whom mankind associate,
have upon their conduct ; and from that consideration, to ex-
cite the friends of religion to support her against the attempts
of the wicked, by testifying on every fit occasion, their disap-
probation of vice, and their contempt of its abettors ; and more
especially, by shunning the company and conversation of the
openly profane, however dignified tlieir station in life, or how-
ever great their fortune may be. See 1 Cor. v, 1 i. note 3,

New Translation. Commentary.
CHAP. V. 1 It is gene- CHAP. V. 1 It is ge?ieva!lt/ report-
rally reported, that ed^ that there is luhoredom tolerated
THERE is 'whoredom ^ among ycu^ a?id such ivh-jredoniy as 'not
among you, and such even among the idolatrous heathens^ is
whoredom, as not even approved, either by law or custom,
among the heathens is nam- that one hath his father's inife, more
ed, * that one hath ^ his especially in his father*s lifetime.
father's wife. ^

Ver. 1. — 1. That there is whoredom. The v^'ord Troejucc is used by
the LXX and by the writers of the New Testament, in the latitude
which its correspondent word hath in the Hebrew language, name-
ly, to denote all the different kinds of uncleanness committed,
whether between men and women, or between men, or with beasts.
Accordingly it is used in the plural num.ber, chap. vii. 2. Neverthe-
less, ^<fls Tflfr^ 5r«gv£;iaf5, on account of whoredoms. Here tr-aenux,^ whore-
dom^ signifies mcest '^omtA with adulterij^ the woman's husband bein^-
still in life, as appears from 2 Cor. vii. 12. — In the Old Testament,
vjhoredom sometimes signifies idolatry, because the union of the Is-
raelites with God, as their king, being represented by God himself
as a marriage, their giving themselves up to idolatry was considered
as adultery.

2. As not even among the heathens is named. The word tfyoAisc^srst/,
signifies to be named with approbation. Rem. xv. 20. Ephes. i. 21. v.
3. — See Gen. vi. 4. where y^v^^nv-js-a ot ovof^xroi, LXX. men who are
named, is in our bibles translated, men of renown.

3. That one, i^^^iv, hath his father'' s wife. The word i)c'^v signifies
sometimes to use ; thus, Deut. xxviii. 30. LXX. Vuvciikx M-^vi^ kxi
xvn^ lrig(^ l%ii, Thou wilt take a wife, and another will me her.

4. His father"* s wife. It seems the woman with whom this whore-
dom was committed was not the guilty person's mother, but his
step-mother J a sort of incest which was condemned by the Greeks
and Romans, as we learn from Cicero, Oral, pro Cluentio, sect. 4,.
and from Virgil, Eneld x. hne 389.

Thalamos ausum incestare Jiovercce.

Wherefore from the Corinthians tolerating this crime, we may infer,

tJ . thac

4S4 1 CORINTHIANS. Chip. V.

2 And, notwithstanding this ini- 2 And ye are puffed
Q^\i\\.S^yc are puffed up with pride, on up, and have not rather
account of your knowledge, and the hewailedy (see 2 Cor. xii.
knowledge of your teachers, and 21.) so as he ivJio hath
have not rather beijailed your igno- done this w^r^, * mightbe
ranee and wickedness, in such a taken away from among
manner, as that he ivho hath done this you.

sinful work, might he put out of your
church.

3 Wherefore^ I verily , although ah- 3 (Ta^, 93.) Where-
sent in body, yet present in spirit in re- fore, I verily as absent in
spect of the interest I take in your body, ijet present in spi-
affairs, and the knowledge I have of rit, ' have already, as pre-
the matter, have already as present sent, judged him who hzth
judged him, who hath so daringly so wrought out this fVORX.

wrought out this infamous work.

4 And my sentence is this, Te he- 4 ANB MT SEN-
ing assembled trgether, by the authority TENCE IS THIS ; Ye be-
and will of our Lord Jesus Christ, ing gathered together in
who hath appointed wholesome dis- the name of our Lord Je-
cipline to be exercised in his church, sus Christ, and^mySpi-
and of the spirit who inspires me to rit, * shall, with the pow-

that the guilty person was of some note among them •, perhaps he
was one of the teachers of the faction, who being greatly admired
for his personal qualifications, had escaped censure by arguing, that
such marriages were not forbidden by the gospel.

Ver. 2. He who hath done this work. The apostle very proper-
ly terms this sin, tgycr, a work ; and in the follov^ing verse, speaks
of the person's working it out^ because It v>-as a practice continued
in, and because the offender perhaps hail taken great pains to screen
himself from censure. — It is remarkabie, that neither here, nor in
any of the passages where this affair is spoken of, is the woman men-
tioned, who was the other party in the crime. Probably she was a
heathen j consequently not subject to the discipline of the church.
See ver. 13. noie.

Ver. 3. T'et present in spirit. Some think the apostle, by a parti-
cular revelation of the Spirit, knew all the affairs of the Corinthians,
'c.% fully as if he had been personally present with them, just as EH-
sha was present with Gehazi, 2 Kings v. 36. Went not mine heart
with thee^ &.c.' But if this matter, in all Its circumstances, was made
known to St Paul by tljc Spirit, Why did he found his knowledge
of it, ver. 1. on general report ? See Col. ii. 5. note.

Ver. 4. — 1. And ofmij spirit. Paul being particularly directed by
the Spirit to give this command, v^ith an assurance that the offend-
er's flesh should be destroyed, he ordered them to assemble, not only
by the authority, of the Lord Jesus, but by the authority of the Spi-
rit who inspired him to give the command ; whom therefore he
rails his Spirit,

2,' With

Chap. V. 1 CORINTHIANS. 485

er * of our Lord Jesus give you this order, shall^ ivith the
Christ, power of otir Lord Jesus Christy

5 Deliver such an one * 5 Deliver the guilty person to Sat an ^

to Satan, * for the de- by a sentence which one of your
struction of the flesh, ^ pres^idents shall publicly pronounce,
that the spirit may be in order that his fit shy which he hath
saved in the day of the so criminally indulged, /?z^iy t'^<2^^j-rroy-
Lord Jesus. ed^ so as to bring him to repentance,

that his spirit maij he saved in t/ie da^/

of judgment,

2. IVith the power of our Lord Jesus. The word ^ctymfing here, a>i
in other passages, denotes a miraculous power derived troin the Lord
Jesus Christ.

Ver. 5-— 1. Deliver such an one. As the infinitive is used for the
verb, in all its modes and tenses, Ess. iv. 9. I have translated the
word Tcac^a^Hvon^ shall deliver. The Corinthians having been very
blameable in tolerating this wicked person, and the faction vvith their
leader who patronised him, having boasted of their knowledge and
learning, the apostle did not order the church to use admonition, bs-
lore proceeding to excommunication, but required them instantly to
deliver the offender to Satan, that the faction might be roused to
a sense of their danger, and the whole church be convinced of
their error in tolerating such gross wickedness.

2. To Satan. They who think the punishment to be infiicted on
the incestuous person, was only excommunication, explain the deli"
vering him to Satan in the following manner. As there are only two
families or kingdoms In the moral world, the kingdom of God znA the
kingdom of the devil, the expelling of a person from the family or
kingdom of God, is a virtual delivering of him into the hands of
Satan, to share in all the miseries resulting from his usurped domi-
nion •, and a depriving him of all those advantages which God hath
provided in his church, for defending men against the snares ot the
devil, and the machinations of his instruments. In short, oy a sen-
tence of excommunication, if it is justly founded, a person is as
it were put out of the protection of God. See, however, the follow-
ing note.

3. For the destruction of the fesh. It was observed, ch. Iv. 21.
note, that the apostles were empowered to punish notorious offend-
ers miraculously, with diseases and death. If so, may we not be-
lieve, that the command which the apostle on this occasion gave to
the Corinthians, to deliver the incestuous person to Satan, for tie
destruction of his flesh, was an exertion of that power ? Especially
as it was to be done, not by their own authority, but by the power
of our Lord Jesus Christ, and of the Spirit who inspired Paul to give
the command. Accordingly, Chrysostome, Theophylact, and Oe-
cumenius conjectured, that in consequence of his being delivered to
Satan, the offender's body was weakened and wasted by some painful
disease. But the Latin fathers and Bez?, thought no such ciTect fol-

ievvcd

^S6 1 CORINTHIANS. Chap. V.

6 Tour boasting in the false teach- 6 Your boasting is not

cr, and in the great knowledge he good. * Know ye not
has communicated to you, ;V«c/^£>i'^. that a little leaven lea-
Do 7/e not k?ioiu, that as a Utile leaven veneth the whole lump. '
leaveneth the luhole lumpy so one sin-
ner suffered, will corrupt a whole so-
ciety by his example.

6 Seeing via is so infectious y cleanse 7 Cleanse out therefore

9ut the old leaven ; put away the in- the old leaven, * that ye
cestuous person, that ye may be a pure may be a new lump
society y ivhenye are 'without the leaven (xaS-Ar?, 202.) ivhenye are
of his contagious company. For without leaven ; for even
even our passover Christ is sacrificed for our passaver, Christy is sa>
us Gentiles : the precept given to the crificed for us. *
Jews to put away leaven, is in its
emblematical meaning, applicable to
us.

lowed that sentence j because when the Corinthians were ordered,
2 Cor. ii. 7. to forgive him, no mention is made of any bodily dis-
ease that was to be removed from him. Wherefore, by the destruc-
tion ef the fleshy they understood the destruction of the offender's
pridey lusty and other fleshly passions ; which they thought would be
mortified, when he found himself despised and shunned by all. This
interpretation, however, does not, in my opinion, agree with the
threatenings written, 1 Cor. iv. 21. 2 Cor. xiii. 1, 2, 10. nor with
the apostle's design in inflicting that punishment. For when the
faction found the offender's flesh wasted, by some grievous disease,
in consequence of the apostle's sentence pronounced by the church,
it could not fail to terrify such of them as were capable of serious-
thought.

Ver. 6. — 1. Tour boasting is not good. They had boasted in the false
teacher as one who understood the gospel better than Paul, and who,
perhaps, had defended the incestuous marriage, as a matter permitted
by the gospel.

2. Leaveneth the vuhole lump. Many manuscripts^ with the Vulgate
version, for ^V|Wo< leaveneth, have here tf«Ae<, corrupteth^ which Mill
thinks is the proper reading.

Ver. 7. — 1. Cleanse out therefore the old leaven. The incestuous
person is called the old leaven, because he was not a new offender, but
had continued long in the bad practice for which he was to be cast
out. Or, as his crime was vohoredom, it is called old leaven, because
the Corinthians in their heathen state, had been much addicted to
that vice. The Jew^s were commanded to put away all leaven, both
old and new, before they ate the passover, as being an emblem of
wickedness, which sours and corrupts the mind, as leaven does the
lump into which it is put, if it remains in it long unbaked.

2. for even our passover Christ is sacriflcedfor us. Before the first
born of the Kgyptians were destroyed, God ordered the Israelites to

kill

Chap. V. 1 CORINTHIANS'. 487

8 Therefore, let us 8 Therefore^ let us keep the feast of

keep the feast, ' not with the Lord's supper, not ivit/i th old lea-

old leaven, ^ neither with ven of sensuality and unclear.ness,

the leaven of malice and with which ye were formerly corrup-

wickedness ; ^ but with ted, neither tvith the leaven of malice and

the unleavened ^ALI- wickedness, but ivith the uncorrupted

TIES of sincerity and qualities of sinceritij in your love to

truth. ^ God and man, and truth in your wor-
ship.

kill a lamb, and sprinkle the door-posts of their houses with Its blood,
that the destroying angel might pass over their houses, when he de-
stroyed the first-born ot the Egyptians. Hence this sacrifice was
called the passoi)er. And, to commemorate the deliverance effected
by 2t, the feast of the pais over was instituted to be annually solemnised
by the IsraeHtes in their generations. The original sacrifice, however,
and the feast of its commemoration, were both of them emblematical.
The former prefigured Christ, by the shedding of whose blood, be-
lievers, God's first born, are delivered from eternal death. Where-
fore, Christ's death is the Christian passover, and is so called in this
verse, Christ our passover is sacrificedfor us. The latter, namely, the
commemoration of the deliverarce of the first-born from death, in the
feait of the passover, prefigured the feast of the supper, which our
Lord Instituted in ':omrnemoration of his own death as our passover.
This, therefore, is the fea?t which the apostle in vcr. 8. exhorted
the Corinthians to keep with the unleavened qualities of sincerity
and truth.

Ver. 8. — 1. Therefore let us keep the feast. From 1 Cor. xvi. 8. we
learn, that vvhen this epistle was wiitten, the Jewish passover was at
hand. If so, this verse makes it probable, that the disciples of Christ
began very early to celebrate the Lord's supper with peculiar solem-
nity, annually on the day on which he suffered, which was the day of
the Jewish passover, called in modern language Easter.

2. Not with old leaven. In ver. 1. leaven signifies wicked persons.
Here it denotes vjicked practices, such as, gluttony, drunkenness,
\vhoredom, fraud, &c. called old leaven^ because the Corinthians in
their heathen state had been mucli addicted to these practices.

3. Neither with the leaven^ y.ccKiccq Kxt Troiri^n&c^ of malice and wicked-
ness. Malice is ill-will in the mind j but wickedness Is ill-will ex-
pressed by actions, especially such as are accompanied with treach-
ery. Hence the devil is styled, o 5rovK§(^, The wicked one .— k.^ the
apostle mentions sinceritij and truth in the subsequent clause, it is
probable that by the leaven of malice and wickedness^ he meant all
those bad dispositions and actions, which hypocrites cover, by putting
on a shew of piety.

4. Unleavened qualities of sinceritij and truth. The apostle gives the
epithet of unleavened to sincerity and truth, in allusion to the emble-
matical meaning of the unleavened bread which tlie Israelites were to
eat during the feast of the passover j for thereby they were taught to

celebrate

4S3

r CORINTHIANS.

Chap. V.

9 By requiring you to cleanse out
the old leaven, ver. 7. Ihave virtually
ordered you in this epistle y tiot to he fa-
miliar njuith persons addicted to whore-
dom.

10 Hoivever, that ye may not mis-
understand me, my meaning is, mty
that ye should seclude yourselves
'wholly from the company of heathen
fornicator S'i and covetous persons y and
extortioners y and idolaters^ since in that
case ye must renounce all wordly busi-
ness whatever.

1 1 But nowy more particularly, /
order you not to associate with hi my if
any one called a Christian brother y be a.
"known for ni cat or y or a covetous persony
or an occasional idolatery or a reviler,
or a drunkardy or an extortlonery with
such a person not even to eat, eitlier in
his ov/n house, or in the house of
any other person, and far less at the
Lord's table ; that he m;iy not be a-
shamed of his evil practices;

9 Ey^u-^ct) I have writ'
ten to you in (nj, 71.)
this epistle not to associate
with fornicators.

10 (K«<, 205.) How-
ever, not universally with
the fornicators of this
world, and with the co-
vetous, and with extor-
tioners, ^ and with idola-
ters, since then, indeed, ye
must go out of the world.

1 1 But now, 1 write
to you, not to associate
with HI My if any one
called ^ a brother be a for-
nicator, or a covetous per-
son, or an idolater, or a
reviler y or a drunkard,
or an extortioner, with
such a person not even to
eat. ^

celebrate that feast with pious and virtuous dispositions. — A^vfcdi^ bc-
i-'^ an adjective, we may supply as its subbtantive, either et^roif or

Ver. 10. J47//^ extortioners. The word u^^cc^iv. signifies those who
take away their neighbour's goods, either by lorce or by fraud, and
ivbo injaic them by any hind of violence.

Ver. 13. — I. If any one colled a brother^ he a fornicator. &.c. The
words c«> t;5 xaiX<p<^ cvotiocZof/Av!^ ^ sro^v(^, according to Oecuraen-
ius and other'., may be translated, If any brother be reputed a forni- .
cator^ &:c. For cvo^tofx.iy(^^ signifies named, or famous. See ver.
1. note 2.

2. Or acovetous person. TlXiovizr-^g. Thisword is right;y translated
fi covetous person, because literally it signifies, one who v.ishes to have
more of a thing than he ought to have : one who is greedy of money,
or of sensual pleasure. Hence the expression Ephes. iv. 19. To
work alluncleanness. fv 2?-As6yi|;« [with covetousness, that is) with greedi-
ness. See the note on that passage.

3. With such a person not even to eat. Were we to observe this
yule with strictness nuw that all the world around us are become
Christians, we should be obliged to go out of the world. Neverthe-
less, as Wall observes, ' The main S'^nse of it is an everlasting rule :
that a conscientious Christian should choose, ss far as he can, the com-
pany ,intercourse, and familiarity of good men, and such as fear God -,

and

Chap. V. 1 CORINTHIANS. 489

12 (t< yci^ uotf sup. 12. This, and my order to excom-

'2F^oF/,Ku j) for what have municate the incestuous person, does
I TO DO to judge them not relate to heathens: For what
also lu/io are without ? right have I to •punish them alsoy %vho
do not ye judge them are ^without the church? I have no
n.vho are within ? authority over them. Have riot ye a

right to judge and excommunicate
them ivho are nvithin the church ?
IS But them who are 13 'But the unbelieving Jews and

without God judgeth. ^ Gentiles who are out of the churchy it
(K«<, 208.) Therefore, bel:ngs to God to judge and punish,
put away from among Therefore -put aw aij from among your -
yourselves the wicked selves^ by excommunication, the
person. wicked person of whom I have been

writing.

and avoid as far as his necessary aiTairs will permit, the conversation
and fellowship of such as St Paul here describes. This is a thing
(what decay soever of public discipline there be) in each particular
Christian's power. See 2 Cor. vi. 14. note.

Ver. 13. But them who are without, God judgeth. The apostle wrote
this and the preceding verse, to shew the Corinthians, the reason why,
after commanding^ them to pass so severe a sentence on the man, he
said nothing to them concerning the woman who was guilty with
him. The discipline of the church, was not to be exercised on per-
sons out of it. Hence it appears that this woman was a heathen.

CHAP. VI.

View and Illustration f the Exhortations contained in this Chapter.

npHE Corinthians since their conversion, had sued each other,
-^ as formerly, in the heathen courts of Judicature about
worldly matters, often of small importance. This practice was
the more blameable, as the Christians, who in the first age were
not distinguished from the Jews, might as Jews, according to
the laws of the empire, have held courts of judicature of their
own, for determining most of the controversies about worldly
matters v/hich arose among themselves. Wherefore, by declin-
ing the decisions of their brethren, and by bringing their causes
into the heathen courts, they shewed that they had a mean o-
pinion of the knowledge and integrity of their brethren. Be-
sides, the frequency of their suits, led the heathens, before whom
they were brought, to think the Christians not only litigious,
but disposed to injure one another. These things, of which the
apostle v/as informed, bringing s^reat dishonour on the Chris-
VoL. I. "so tia.'i

490 1 CORINTHIANS. View.^Cha?. VL

tian name, he rebuked the Corinthians severely, for daring to go
to hw with one another before the heathens, and not before the
saints, ver. 1. — Know ye not, said he, that the Christian inspir-
ed teachers, whom he called saintSi judge the ivorld ; that is, de-
clare the laws by which the world at present is ruled, and is to
be judged at last ? And if the world is judged by you, are ye un-
worthy to judge the smallest matters ? ver. 2 Do ye not know,

that we foretell the judgment and punishment of evil angels?
Being thus supernaturaily endowed, why may we not judge in

things pertaining to this life ? ver. 3 When therefore ye have

set up secular seats of judgment, as ye ought to do, place there-
on as judges, such of the spiritual m.en among you, as, on account
of the inferiority of their gifts, are least esteemed in the church,
ver. 4. — I speak it to your shame, that in your opinion, there is
not so much as one wise man among you, who is fit to judge
between his brethren ; but brother carrieth his brother into the
heathen courts, as if he expected more justice from heathens
than from Christians, ver, 5, 6. — Now it is utterly wrong in
ycu, to have any law suits at all in the heathen courts. Ye
had much better suffer yourselves to be injured and defrauded
in small matters, than go to law before unbelievers, since the
seeking redress in that manner will be attended with more trouble
and loss, than if ye baret he injury patiently, ver. 7. — Next,
because the other parties, by suffering themselves to be sued in
the heathen courts, had shewn a disposition to defraud their
brethren, the apostle denounced the judgment of God against
all unrighteous persons whatever 5 and mentioned particularly,
fornicators, idolaters, adulterers, pathics, sodomites, thieves, and
others, solemnly declaring that they shall for ever be excluded
from the kingdom of God, ver. 8, 9, 10. — And such, said he,
were some of you before your conversion to Christianity, ver. 1 1 .
The false teacher, it seems, with a view to gain the favour ot
the Greeks, had taught that luxury and fornication were allowed
under the gospel; and had supported that doctrine by the com-
mon arguments with which sensualists in all ages and countries
defend their debauched manners. Wherefore, to prevent the un-
thinking from being seduced by these arguments, the apostle,
with great propriety, confuted them in his epistle to the Corin-
thians, because, of all the Greeks, the inhabitants of Corinth
were the most debauched-, and because, such of them as wer»
Christians, had not yet acquired a just sense of the obligations
to purity, laid on them by the gospel. It is true, the apostle,
according to his manner, hath not stated these arguments expli*
citly. Nevertheless, from the things which he hath written in
confutation of them, we learn that they were of the following
import: 1. That meats and drinks being made for the use of
.men, and men's belly b'^ing made for the enjoyment of ineats

and

Chap. VL-^View. 1 CORINTHIANS. 4iii

and drinks, the pleasures of the table, in their highest perfection,
must be lawful. 2. That the body was made for venereal
pleasures. 3. Thai the pleasures of the table and of the bed,
may be enjoyed without injury to others. And 4-. That by im-
planting in us strong natural inclinations to these pleasures, God
hath shewn it to be his will that we should enjoy them. — To
the argument, concerning the luxuries of the table, the apostle
replied, that although all meats and drinks are made for men*s
use, and are in themselves lawful, the luxurious use of them,
in some circumstances, may not be expedient. Many kinds of
nice meats and drink, even when used in moderation, may be
prejudicial to one's health; and may not be suitable to his income
and station. Besides, too great attention to the pleasures of the
table always creates habits troublesome both to the luxuious
themselves, and to the persons with whom they are connected,
ver. 12. — To the argument, that the belly is made for eating and
drinking, the apo:.tle answered, that both the belly, and the
meats by which it is gratlBed, are to be destroyed: they are to
have no place in the future life of the body. From wnich it fol-
lows, that to place our happiness in enjoyments, which are con-
fined to the present short state of our existence, while we neglect
pleasures which may be enjoyed through eternity, is extreme-
ly foolish, ver. 13 — To the argument whereby the licentious
justify the unrestrained enjoyment of women, namely that the
body v/as made for fornication, the apostle answered, by liitly
denying the position. The body was not made for fornication^
but for the service of the Lord Christ, who will raise it up at
the last day, fitly formed for his own service, ver. 14. — ^To the
argument that the lusts of the flesh may be gratified without
injury to others, the apostle replied, first, that great injury is
done to Christ, when the members of our body, which are his
members, are made the members of an harlot, in such a man-
ner as to be employed in fulfilling her vicious inclinations, ver.

15 Secondly, by fornication a man injures his own soul.

For he becomes one person with his where ; he acquires the
same vicious inclinations, and the same vicious manners with
her : Nay, he makes himself her slave, ver. 16. — Whereas he
who is joined to the Lord, is cne spirit. He acquh*€S the dis-
positions and manners of Christ, and is directed by him, ver.

)7 In the third place, he who commits fornication, sins a-

ii;ainst his own body, as well as against his soul. He wastes its
strength, and introduces into it painful diseases, which often
occasion its death, ver. IS. — L'.stly, by glutto.iy, drunkenness,
and fornication, great injury is done to the Spirit of God,
whose temple our body is; nay, injury even to God himself, to
M'hom we belong, not only by the right of creation, but by Vaq
right of redemption. ^Vc should therefore glorify God in our

f^ " ■ body

492 1 CORINTHIANS. View.— Chap. Vi.

body and in our spirit, which are his, by making that holy and
honourable use of our body, which he hath prescKibed, ver. 19,
20.

Here it may be proper to take notice, that the apostle hath
not given a separate answer to the fourth argument, by which
immoderate sensual indulgences are oi't-times defended : name-
ly, the argument tnk^n from the strong passions and appetites
which God hath implanted in our nature towards sensual plea-
sures. But the confutation of that argument is implied, in
what he hath said concerning the injury done by fornication to
the bodv. For if in the constitution of things, God hath con-
nected diseases and death with immoderate sensual gratifica-
tions, he hath in the clearest manner shewn it be his will, that
we should abstain from them. And therefore, although by
implanting in us inclinations to sensual pleasures, he hath de-
clared it to be his will that we should enjoy them, yet by con-
necting aiseases and death with the immoderate use of these
pleasure?, he harh no less clearly declared, that he wills us to
enjoy them only in moderation.

Commentary. New Translation.

CHAP. VI. I. Dare ai'y cf you CHAP. VI. 1 Dare

having a matter of complaint against any of you having a mat-

anotlitr brother, be so regardless of ter against another, * he

the honour of your religion, as to he judged bij the tmrighteous^

iudged hi/ the heathens^ and not hy the •* and not hy the saints ?
saints ?

2 Ijo ye not hwio^ thai the inspired 2 Do ye not know ^

Vcr. 1. — 1. Having a matter against another. Locke thinks this
a reproof of the taction, who, to screen the incestuous person from
the censure of the church, carried the matter into a heathen court
of judicature. But his crime being punibbable by the laws of the
Greek*;, (chap. v. i.) I do not fee why either the father who was
injured, or the faclion, should have been condemned for bringing
the matter before the civil magistrate, especially as it was a more ef-
lecLual mcilicd of redressing tlie evil, than by the ordinary censures
of the church.

2. B^i the unrighteous. The heathens are called unrighteous., in
the same sense that Christians are called saints, or holy. See Ess.
\v. 48. — For as the latter were called saints^ not on account of the
real sanciily oF their manners, but on account of their professed
faith, so the itrmer were called unrighteous, on account of their idol-
' try and unbelief, -ver. 6. although many of them were reraarkafele
jbr their t^^gard to iostice, and to all the duties of morality.

Vcr. 2. — ^1. Do ye not know. Because this question is repeated
jsij^ times in this chapter, Locke thinks it was intended as a reproof
♦.,. t'i'c '"':■ ':^'^*;'ns, who, notvviLhstanding they boasted of the know-
ledge

CtTAP. VI, 1 CORINTHIANS. 49S

that the saints * judge teachers among you, judge the nvorld

the world ? ^ and \i the by the laws of the gospel, which

world is judged (sv) by they promulgate ? Atid if the ivorld

you, are ye unworthy of is thus judged hy yoUy are ye ^ who are

the least seats of judica- ^ so well enlightened, w«'Zi;c?r/f//y to fill

ture ? ^ the least seats of judicature F

ledge they had received from the false teacher, were extremely ignc-
rant in religious matters.

2. IViat the saints. This name, though common to all who be-
lieved in the true God, (see Ess. iv. 48.) is son^times appropriated
to the spiritual men in the Christiai-i church, who were inspired with
the kno^vledge cf the gospel. Col. i. 26.

3. 'judge the world. See Ess. iv. 3. Here St Paul told the Co-
rinthians, that agreeably to Christ's promise to the apostles, Matth.
xix- 28. they were at that time actually jiuv^ing^ or ruling the
world by the laws of the gospel, which they preached to the world.
Hence Christ told his apostles, Joh" \\\. 31. Isow is the judgment of
this world. — But Bengelius says, x^ivairt is the future tense, and sig-
nifies shall judge ; and that the apostle had in his eye, the state of
the woi;ld under Constantine, when the Christians got possession of
civil pt>xver. This interpretation is mentioned by Whitby likewise.
Nevertheless, the subsequent clause, If the world.^ y,^inrciij is judged
htj ynuy shews, 1 think, that the apostle spake of the lime then pre-
sent.— Others, because the judgment of angels is spoken of in the
next verse, interpret this of the last judgment ; and by the saints

judging the ivorld^ they understand the saints affording matter for
condemning the wicked. But this sense has no relation to the apos-
tle's argument. — With respect to the idea, which many entertain
of the saints being Christ's assessors when he judges the world, I ob-
serve, that it is repugnant to all the accounts given of the general
judgment : and particularly to our Lord's ov;n account of thai,
great event, Matth. xxv. vxhere the righteous are represented as all
standing before his tvlb\inal, along with the wicked, and as receiv-
ing their sentence at the same time with thera. Besides, for what
purpose are the saints to be Christ's assessors at the judgment ? Is it
to give him counsel ? or only to assent to the sentence he will pas>
on the wicked ? Surely not the former : and for the latter, why
should their assent be necessary, more than the assent of the holy
angels ? To found a doctrine of this magnitude merely on two ob-
scure passages of scripture, which can easily admit of a different and
better interpretation, seems not a little rash.

4. Are ye unworthy of the least seats of judicature ? K^irKZ^Mv gXa-
^i^aiv. See James ii. 6. where the word y.^ni^^toc^ is translated judg-
ment seats. It is used in the same sense ohen by the LXX, and by
the best Greek authors, as Wctstein hath shewn. To understand
the propriety of the apostle's rebuke, the reader should know, that
the Jews in the provinces, were allowed by the Romans, to hold
courts of judicature for determining, according to their own jurispru-
dence ;

494< 1 CORINTHIANS. Chap. YI.

3 Do ye not hmwy that ive declare 3 Do ye not hnoiv that
the judgment of xh-Q evil aftgels, v/here- we judge angels ? (^j)t<
by we are strongly impressed v/ith a y% ZiuTtKcc) nvhy not then
sense of the justice of God ? Why things pertaining to this
may we not then determine things life ? (see v. 4. note 1.)
pertaining to this life ?

4 Well then, ivhen ye have seats of 4 Well then, when ye
judicature for trying secular causes, have secular seats ofjudi-

make to sit on them as judges, those cature, ' make to sit on

spiritual men among you, luho are THEMy those who are

least esteemed in the church for their least esteemed in the

gifts. church. *

5 For shame to you, who boast so 5 For shame to you I
much of your wisdom, / say, so then say j ^o then, there is not
there is not among you a knoiuing pru- among ycu a wise man, *

dence, such controversies about secular affairs as arose among them-
selves •, because their laws and customs being different from those of
all other nanons, the heathen jurisprudence cculd not be used in re-
gulating their affairs. See Joseph. Ant. lib. xiv. p. 487. Genev.
.Edit. The same privilege, I doubt not, was enjoyed by the Chris-
tvans. For as there many Jews among them, and as they agreed
with the Jews in abstaining from the worship of the heathen gods,
they were in the first age considered as Jews, and enjoyed their im-
munities.

Ver. 3. That we judge angels ^ This, many commentators under-
stand of the power which some of the first Christians possessed of
casting out devils, and of the efEcacy of the preaching of the gos-
pel, in destroying the usurped dominion of evil ar.gtls over the chil-
dren of disobedience. And it must be acknowledged, tliat the
^hxi^st, judgment of this world^ hath that signification, John xii. 31.
But such a sense oi jur-gi;ig^ Is foreign to the apostle's argument.

Ver. 4. — 1. Secular seats of judicature. So QtanKu, K^irvi^icc litc-
rRl'iy signifies. See ver. 2. note 4. — Secular seats of judicature^ are
those where questions relating to the aff-drs of this, hfe are judged.
Thus, Luke xxi. 34. Isli^if^vui (iicoriKcii, sij:^nifies the cares of this Ife,

2. Those ivho are least esteemed in the church. Whitby translates
the verse in the following manner : If ye use the heathen secular
judgment seats, ye constitute those who are despised in the church your
judges. But the translation I have given is more literal, and more
agreeable to the apostle's design. For as the faction boasted of
their knowledge, to shew them how far superior the gifts of the
Spirit were to the philosophy and learning of the Greeks, the apos-
tle ordered the Corinthians to appoint the lowest order of spiritual
men, as judges in secular causes.

Ver. 5. So then, there is not among you a wise man ? As the
Greeks called those, o-o^pe;, wise men, who were remarkable for their
knowdedge and genius, and as the faction were very vain of their
own talents, this was a severe sarcasm on them.

Chap. VI.

1 CORINTHIANS.

495

dent upright man, not even one luJio is
Jit to decide between his brethreny in
those disputes which they have a-
bout their secular affairs ?

6 But one Christian contending
ivitJi a?iothe}'y is judged^ and that hit
heathens ; to the great discredit of
the Christian name.

7 Nowy therefore^ indeed, there is
plainly a fault in you, that ye have lai(^
suits nvith one another in the heathen
courts ; njuhy do ye not rather bear in-
jury ? Why do ye not rather hear the

being defrauded, if the injury done
you and the fraud are small ?

8 But, ye are so far from bearing
injuries and frauds, that ye injure
and defraud even your Christian ore-
thren.

9 Do ye, v/ho pretend to be wise
men, not knoiu, that the unrighteous
shall not inherit the kingdom of God P
Be not deceived by the false teacher,
nor by your own lusts : Neither for-
nicators, nor idolaters, nor adulterers^
nor [fixXxKo.) Catamites nor [a^a-ivoKonex,.)
Sodomites,

10 Nor thieves, nor covetous persons^
nor drunkards, nor those ivho give op-
probrious names to others to their face,

Ver. 9. — 1. Nor idolaters. Tdolators are put at the head of tbis
catalogue of gross sinners, because among the heathens, idolatry was
not only a great crime in itself, but because it was the parent of
many other crimes. For the heathens were encouraged in the com-
mission of fornication, adultery, sodomy, drunkenness, theft, &c. by
the example of their idol gods.

2. Nor Catamites. MxXeiKct. This name was given to men, who
suffered themselves to be abused by men, contrary to nature.
Hence they are joined here with ct^crnoKonut, Sodomites, the name
given to those who abused them. The wretches who suffered this
abuse were likewise called Pathics, and affected the dress and beha-
viour of women. For the origin of this name, see Col. ili. 5. note 2.

Ver. 10. — 1. Shall inherit. in4.hls expression there is an allusion
to the covenant with Abraham, in which God promised to him and
to his seed by faith, the inheritance, or everlasting possession of a
heaveoly eo«ntry, under the type of his natuval seed inheriting the

earthly

not even one, who shall
be able to decide between
his brethren ?

6 (aa^.^,) But brother
iviih brother is judged, and
that by infidels.

7 Now, therefore, in^
deed, there is plai?ily a
fault («v) in you, that ye
have lawsuits ivith one
another. Why do ye
not rather bear injury P
why do ye not rather
bear the being defrauded .'*

8 (AAA«, 81.) But ye
injure, and defraud •, and
that too, YOUR brethren.

9 Do ye not know, that
the unrighteous shall not
inherit the kingdom of
God } Be not deceived,
neither fornicators, nor
idolaters, *nor adulterers,
nor Catamites, ■* nor 5^*^^!?-
mites,

10 Nor thieves, nor co-
ve tousjp^rj-owj-, nordrunk-
ards, nor revilers, nor ex-

496- 1 CORINTHIANS. Chap. VL

nor epctort iomrsy (See ch^p.y. iO. note) tortioners, shall inherit*

sfiall inherit the kingdom of Gody(ET)hes , the kingdom of God.*
V. 5.)

i 1 Atjd such persons, ivere many 1 1 And such were

fl/';yc;/ formerly. But ye are washed some of YOU j (seePref.

with the water of baptism, in token sect ii.) but ye are wash-

of your having vowed to lead a new ed, ' but ye are sanctifi-

life ; atid ye are consecrated to the ed, * but ye are justifi-

service of God ; and ye are delivered ed, ^ (»>, 165.) by the

from heathenish ignorance, hy the name (51) of the Lord

power of the Lord Jesus, and by the Jesus, and (sv) by the Spi-

influences of the Spirit of the God of rit of our God.
us Christians^ given, to you.

earthly Canaan.— The repetition of the negative particles in this
verse is very emphatical.

2. The kingdom of God. The apostle calls the heavenly country
|)romised to the righteous, the kingdom, or country of God, because in
the description of the general judgment, our Lord had so named it :
MaLth. XXV. 34. Come, ye blessed of my Father , inherit the kingdom
p'^epared for you.

Ver. 11. — 1. But ye are washed, &c. This being addressed to
the Corinthian brethren in general, it is not to be imagined that the
apostle, by their being washed, sanctifed, and justified, meant to say
that they were sll holy persons, in the moral sense of the word, and
that they were all to be justified at the day of judgment. Among
the Corinthians there were many unholy persons, whom the apostle
reproved sharply for their sins, 2 Cor. xii. 20, 21. and whom he
threatened to punish severely if they did not repent, 2 Cor. xiii. 1,
2. — The Corinthians having been washed with the water of bap-
tism, in token of their having renounced idolatry with ail its impuri-
ties, they were under the obligalion of a solemn vow, carefully to
Study purity of heart and life.

2. But ye are sanctified. By their profession of the gospel, the
Corinthians were separated from idolators, and consecrated to the
service of God j a meaning of the word sanctified, often to be found
in scriptiiie. See Ess. iv. 53.

3. But ye are justified. The word justified, hath various signifi-
cations in scripture. Besides the forensic sense, justified signifies
the being delivered, or freed h ova some evil simply, and is so transla-
ted in our common English version, Rom. vi. 7. He that is dead, Js-
iiKxiaicci ccvrc, is just fed from,) is freed from sin. See also Rom. iv.
25. note 2.

4. By the Spirit of our God. Because justification, in the forensic
sense, is never ascribed to the Spirit, some are of opinion, that the
iipostle's meaning is. Ye Corinthians, by the gifts of the Spirit con-
ferred on you, arc justified in the eyes of all men, for having re-
nounced heathenism and embraced the gospel.

If the terms washed, sanctified, and justified, are understood in
their moral sen.se, the Corinthians may he said to have been washed,

and

Chap. VI.

1 CORINTHIANS.

4-97

12 All MEATS (from
ver. 13.) are lawful y^^r
me "^ TO EAT, but all are
not proper : all MEATS
are lawful for me TO
EAT ; but I will not be
enslaved bv any MEAT,

13 Meats for the bd-
ly, and the belly for
meats : (5s, iOO.) Ho'U}-,
every God lu'ill destroy'
both it and them. ^

Now the body WAS
not MADE for ivfi^redom,
(see chap. v. 1., note 1.)
but for the Lord, (ver.
20.) and the Lord for
the body :

14 (As, 103.) And
God hath both raised the
Lord, and v/ill raise up
us by his own power.

15 Do ye not kmiuy
(see ver. 2. note 1.) that
your bodies are the mem-
bers of Christ ? ^ shall I

12 Sensualists justify luxury in
eating and drinking, by saying, all
meats are laivfut for me to eat. 'F-rue.

But all meats are not

prop

The^

maybe hurtful to health j or they
may be too expensive. And q'vqh
though all meats luere laivful for me
in these respects, 1 iv'ill fwt be enslav^
ed by any kind of meat.
;_ 13 It is likewise said, that luxury
'in eating is reason.ible, because meats
are made for the storaacli, and the
. stemachyir meats. Hoivcvcry men's
happiness does not consist in eating,
since God will destroy both the stomach
and meats.

NozUf with respect to the use of
women, I affirm, that the body ivas
not made for luhoredomy but for glori-
fying the Lord by purity, and the
Lord was made Lord, for glorifying
the body by raising it incorruptible.

14 And that the body was made
for glorifying the Lord, appears
from this, that God hath both raised
the Lord, and will raise up us immor-
tal like him, by his own poiuer.

15 Sensualists say, no injury is
done to others by whoredom ; but
do ye not k?wiv that your bodies are the
members of Christ P Shall I then take

and saijctlfud^ 2Xid.justfed^ because under the gospel, they enjoyed
all the meaiis necessary to their being ivashed, sanctifed, and justi-
fied^ though perhaps many of them had not made a proper use of
iVtese means. See iLss. iv. 1. — Or the passage may be lestricted to
tho^^e who were true believers, and really holy persons.

Ver. 12. All meats are laufui far me. See the Illustration, ver.
1.2. As the apostle could not say in any sense, that all things were
lawful for him, the sentence is elliplicaly and must be supplied, ac-
cording to the apostle's manner, from the subsequent verse j All
meats are lawful for me to eat.

Ver. 13. However, God will destroy both it and them; namely,
when the earth with the things which it contains are burnt. From
ihis, it is evident, that at the resurrection, the parts of the body
which minister to its nutrition by means of meat and drink, are not
(.0 be restored : or if they are to be restored, that their use will be
abolished. See chap. xv. 44. note, towards the end.

Ver. 15. Your bodies are the members of Christ. Tlxis, and all
V(=l; I. 3 R the

4y8 1 CORINTHIANS. Chap. VI.

the members of Christy and make them then take the members

the members of an harlot ? Shall I, of Christ, and maker

who am Christ's property, enslave them the members of

myself to an harlot ? By no means, an harlot ? by no means.
,This would be an injury to Christ.

16 What, do ye not knoiVythat he 16 What, do ye not
luho is strongly attached to an harlot yis hno'-w, that he luho is
cne body with her ? Hath the same strongly attached to an
vicious inclinations and manners, harlot, is one body ? *
This God d'Lciared, when he institu- for he saithy the two shall
ted marriage •, Fory saith he^ the tiuo be one flesh. *

shall be one jlesh.

17 But he nSnO is strongly attached 17 But he ivho is
to the JLordy is one Spirit with him : strongly attached to the
he hath the same virtuous disposi- Lord is one spirit. *
tions and manners.

18 Flee ivJioredom, for this reason 18 Flee whoredom. *

tne similar expressions In St Paul epistle's seem to be founded on
v.'hat Christ said in his account of the judgment, Matth. xxv. 40. /
%vas hungry^ &c. For as much as ye have done it to one of the least of
these my brethren^ ye have done it to me. For in these words, our
Lord declared, that the righteous are a part of himself, and that the
members of their bodies are subject to his direction, and the objects
of his care,

Ver. 16. — 1. He who is {ic<th}^a^iy<^ ^ literally, glued ^ strongly at-
tached to an harlot^ is one body. The body being the seat of the ap-
petites and passions, and the instrument by which our appetites and
passions are gra:ined, to be one body with an harlot^ is to have the
same vicious inclinations with her, and to give up our body to her
to be employed in gratifying her sinful inclinations.

£. The two shall be one flesh. They shall be one in inclination
and interest, and shall employ their bodies as if they were animated
by one soul. This ought to be the effect of the conjunction of man
and woman in the bend of marriage \ and generally is the conse-
quence of a man's attachment to his whore.

Ver. 17. He who is strongly attached to the Lord, is one Spirit.
The Spirit being the seat of the understanding, the aifections, and
the Will, to he one spirit with another^ is to have the same views of
things, the same incHnations, and the same vohtions 3 consequently,
to pursue the same course of life.

Ver. 18. — 1. Flee whoredom. In this prohibition, gluttony and
drunkenness are comprehended, as the ordinary concomitants of
whoredom. For the reason of the prohibition is equally applicable
to these vices likewise : they are as hurtful to the body as whore-
dom is. — The way to fiee whoredom, is to banish out of the mind all
lascivious imaginations, to avoid carefully the objects and occasion
of committing whoredom, and to maintain an habitual temperance
in the use of meat and drinks.

2. ^inneth

Chap. VL

1 CORINTHIANS,

499

Every sin * which a man
committeth is (e«T(^) with-
out the body ; but he
ivho committeth whore-
dom sinnech [iig) against
his own body. ^

19 What, do ye not
knowy that your body is
the temple of the Holy
Spirit, ' (see Eph. ii.
22.) ivho IS m you, luhom
ye h.2ive from God ? (««<,
224.) besides f ye are not
your own.

20 For ye are bought
' with a price : glorify
God, therefore, (sv, 16'i.)
with your body, and [iv)
%uith your spirit, which
are God's.

also, that every other sin which a man
committeth, is committed without af-
fecting the body. But he who commit^
teth whoredofn, sinneth against, his own
body : he wastes its strength, and in-
troduceth into it deadly diseases.

1 9 What, do ye not know that your
body is tJie temple of the Holy Spirit^
who is in you by his gifts j who772 ye.
have received from God ; so that ye
ought to keep your bodies unpollut-
ed with those vices which provoke
the Spirit to depart. Besides ye are
not your own, to use your bodies as
ye please.

20 For ye are bought with the price
of the blood of Christ. Glorify God,
therefore, with your body, by chastity
and temperance, and with youx spirit
by piety ; which body and spirit are
God's, both by creation and reaemp-
tion«

2. Sinneth against his own body. The person who is addicted ta
gluttony and drunkenness sinneth against his own body, in the same
manner as the fornicator doth. He debilitates it, by introducing
into it, many painful nnd deadly diseases. — Perhaps this clause oughr.
to be translated, He who committeth whoredom^ sinneth (<;?, in^ or)
within his body,

Ver. 19. Your hodrj is the temple of the Holy Spirit. The two things
necessary to constitute a temple, as Whitby observes, belong to the
bodies of believers. They are consecrated to the use of the Deity :
and he resides in them. In the bodies of the primitive Christians,
God resided by his Spirit, ivho manifested himself by his miraculous
gifts 'j and he still resides in believers, by his ordinary operations.
From this, Tertullian, De Cultu Foemin. lib. 2. c. 2. draws the fol-
lowing inference : " bincc all Christians are become the temple of
God, by virtue of his Holy Spirit sent into their hearts, and conse-
crating their bodies to his service, we should make chastity the keep-
er of this sacred habitation, and suffer nothing unclean or profane to
cuter into It^ lest the God who. dwells in it, being displeased, should
dciert his habitation thus defiled." Whitby's translation.

Ver. 20. Te arc bought with a price. Ye are the property of
God, Tvho hath bought \ou with the price of his Son's blood.

CHAP.

49S i CORINTHIANS. View— CnAr. VII.

C H A P. VII.

View and Illustration of the DirectioriS given in this Chapter.

•^T'O understand the precepts and advices contained in this
■*- chapter, it is necessary to know, that among the Jews, e-
very person whose age and circumstances allowed him to mar-
ry, was reckoned to break the divine precept, increase and mul-
tiply^ if he cor:[inued to live in a single state : a doctrine which
the false teacher, who was a lev/, may be supposed to have in-
culcated, to ingratiate himself with the Corinthian women.
Some of the Grecian philosophers however arHrmed, that if a
man would live h^.pnily, he should not many. Nay, of the Py-
thagoreans some represented the matrimonial connection as in-
consistent with purity. The brethren at Corinth, therefore,
on the one hand, being urged to marriage both by their own
natural inclin-.tions, and by the doctrine of the Judaizers •, and
on the other, being restrained from marriage by the doctrine of
the philosophers, and by the inconveniencies attending marriage
in the then persecuted state of the church, they judged it pru-
dent to write to the apostle the letter mentioned, ver. 1. in
which they desired him to inform chem, whether they might not
without sin abstain from marriage altogether ? and whether
such as were already married, might not dissolve their mar-
riages, on account of the evils to which in their persecuted state
they were exposed ? The letter, in which the Corintiiians pro-
posed these and same other questions to the apostle, hath long
ago been lost. But had it been preserved, it would have illus-
trated many passages of the epistles to the Corinthians which
are now dark, because we are ignorant of the circumstances to
whijch the apostle in these passages alluded.

To the question, concerning the obligation which persons
grown up and settled in the world, were under to enter into the
married state, St Paul answered, That although hi the present
distress, it was better for them to have no matrimonial connec-
tions at all, yet to avoid v/horedcms, every one who could not
live chaGiely in a single state, he told them, was bound to mar-
ry 5 for which reason, he explained to them the duties of mar-
ried persons, as expressly established by the commandment of
God, ver. 1,2, 3, -t, 5. — But what he was farther to say in an-
swer to their question, he told them, was not an injunction,
like his declaration of t\\t duties of marriage, but only an advice
suited to their present condition, ver. 6. — Namely, he wish-
ed that all of them could, like him, live continently umnarried,
ver. 7. — Then more particularly addressing the widov/ers
ann.ong ihem, iie assured them it would be good for them, if,
ill llic' then persecuted state of the church, they could live
• - ' chastely

Chap. VII.— View. 1 CORINTHIANS- 510

chastely unmarried, as he was doing, ver. 8 — But at the same
time he told them if they found that too difHcult, it was better
for them to marry than to be tormented with lust, ver. 9.

Next, in answer to their question, concerning the separation
and divorce of married persons, the apostle considered, first, the
case of the married who were both of them Christians. To
these, his command, and the command of Christ was, that the
wife depart not from her husband, on account of the inconve-
nicncies attending marriage, ver. 10. — However, if any wife
finding the troubles of the married state, in those times of per-
secution, too great for her to bear, separated herself from her
husband, she was in her state of separation to marry no other
man ; because her marriage still subsisted. And if on trial,
she found that she could not live continently in a state of sepa-
ration, she was to be reconciled to her husband. In like man-
ner, a husband, was not on account of the inconveniencies at-
tending a married state, to put away his wife Or, having put
her away, if he could not lire chastely without her, he was to
be reconciled to her, ver. 1 1.

In the second place, with respect to such Christicins as were
married to heathens^ he told them, that what he was going to
say was his commandment, and not the Lord's ; meaning that
the Lord, while on earth, had given no precept concerning such
a case. These persons> the apostle by inspiration, ordered to
live together, if the heathen party was willing so to do ^
because difFirence of religion does not dissolve marriage, ver.
J!2, 13. — And to shew the propriety of continuing such mar-
riages when made, he told them, that the infidel husband was
snhct'ifiai^ or rendered a fit husband to his believing wife, by
the strength of his affection to her, notwithstanding his re-
ligion was different from hers. And that by the same
affection, an infidel wife was sanctified to her believing
husband, ver. 14- — But if the infidel party who proposed to
depart, maliciously deserted his or her believing mate, notwith-
standing due means of reconciliation had been used ; the mar-
riage was, by that desertion, dissolved with respect to the
Chribti-an party willing to adhere, and the latter was at liberty
to marry another, ver. 15. — In the mean time, to induce per-
sons of both sexes who v/ere married to heathens, to continue
their marriage, he told them, it might be a means of converting
their infidel yoke-fellows, ver. 16.

In the first age, som« of the brethren, entertaining v/rong
notions of the privileges conferred on them by the gospel,
fancied that on their becoming Christians, they were fr^eed from
their former political as well as religious obligations. To re-
move that error, the apostle, after advising the Corinthians \.o

continue

50^ 1 CORINTHIANS. View.— Chap. VII.

continue their marriages with their unbelieving spouses, order-
ed every Christian to continue in the state in u^hich he vv^as
called to believe ; because the gospel sets no person free from
any innocent political, and far less from any natural obligation,
ver. 17. — The converted ^ewy wz5 still to remain under the
law of Moses, as the municipal law of Judea : and the convert-
ed Gentile, w^as not to become a Jew, by receiving circumci-
siotJ, ver. 18. — Because, in the affair of men's salvation, no re-
gard is had either to circumcision or uncircumcision, but -to
the keeping of the commandments of God, ver. 1 9 — Every one
therefore, after his conversion, was to remain in the political
state in which he was converted, ver. 20. — In particular,
slaves after their conversion were to continue under the power
of their masters as before, unless they could lawfully obtain
their freedom, ver. 21. — And a free man, was not to make
himself a slave, ver. 22 — The reason was, because being
bought by Christ with a price, if he became the slave of men,
he might find it dlfhcult to serve Christ, his superior master,

ver. 23 And therefore the apostle a third time enjoined them

to remain in the condition wherein they were called, ver. 24'.
— This earnestness he shewed, because if the brethren disobey-
ed the good laws of the countries where they lived ; or if such
of them as were slaves, ran away from their masters after their
conversion, the gospel would have been calumniated as encou-
raging licentiousness.

J(n the third place, tlie apostle considered the case of these
voung persons who never had married, perhaps because they
were not well established in the world, or were still in their fa-
ther's family. This class of persons of both sexes, he called
virginsj and declared that he had no comniandment of the Lord
concenuDg them : by v/hich he meant, that Christ, during his
ministry on earth, had given no commandment concerning them ;
but the apostle gave hvi judgment on their case, as one who had
obtained mercij from the Lord to be faithful : That is, he gave his
judgment as an apostle, v/ho had received inspiration to enable
him faithfully to declare Christ's w ill, ver. 25 — Beginning
therefore with the case of the male virgin, he declared it to be
good in the present distress, for such to remain unmarried,
ver. 26.™ But if they married, they were not to seek to be
loosed. And if their wives happened to die, he told them,
they would find it prudent not to seek a second wife, ver. 27. —
At the same time he declared, that if such persons married
again, they did not sin. The same he declared concerning the
female virgin : only both the orie and the other would find
second marriages, in that time of persecution, attended with
great bodily trouble, ver. 28.

By the way, to make the Corinthians less solicitous about

present

Chap. VII.-^View. 1 CORINTHIANS. 503

present pleasures and pains, the apostle put them in mind of the
brevity of life ; and from that consideration, exhorted them to
beware of being too much elevated with prosperity, or too much
dejected with adversity, ver. 29, 30, 31 — And to shew that he
had good reasons for advising both sexes against marriage, while
the persecution continued, he observed, that the unmarried man
being free from the cares of a family, had more time and oppor-
tunity to please the Lord ; whereas, the married man was
obliged to mind the things of tlie world, that he might please
his wife, ver. S2, 33. — The same things he observed concerning
wives and unmarried women, ver. 3i. — And told them he gave
them these advices, and pointed out to them the inconveniences
of a married state, together with the advantages of a single life,
not to throw a bond upon them ; but to lead them to do what
was comely, and well befitting their Christian profession with-
out constraint, ver. 35.

Lastly, with respect to female virgins who were in their fa-
ther's families, and under their father's power, the apostle point-
ed out to the fathers of such virgins, the considerations which
were to determine them, whether they would give their daugh-
ters in marriage, or keep them single, ver. S6-— 39.

This long discourse the apostle concluded, v/ith declaring, that
all women whether old or young, are by their marriage covenant
bound to their husbands, as long as their husbands live. But
if their husbands die, they may marry a second time. Yet he
gave it as his opinion, that they would be more happy if they
remained widows, considering the persecution to which they
were exposed. And in so saying, he told them he was sure he
he spake by the Spirit of God, ver. 29, 40.

New Translation. Commentary.

CHAP. VII. 1 Now, CHAP. VIL 1 Nouu, concemhi^^

concerning the things of the things of ivh'ich ye ivrQie to me^ I

ivhich ye wrote to me, it say it is good, in the present distressed

IS good for a man not to state of the chwxch, for a man who

touch a woman. can live chastely, not to have any ma~

2 (a<*6 ^£, 100, 112.) trimonial connection.
"NeverthelesSi on account of 2 Nevertheless, on account of avoid-

w/zor^^owj. Met every man ing whoredoms, let every man, who

have a wife of his own, cannot live chastely in a single state,

Ver. 1. To touch. Epictetus, sect. 33. uses this v/ord to denote
cneV Tnarrying.

Ver. 2. — 1. On account of whoredoms, ra.", -zs-o^v&iag. The word
whoredoms being plural, is emphatical, and denotes all the diftl-rent
kinds of whoredoms mentioned chap, vi. 9. See chap. v. 1. note 1.

2. Let every woman have her own hushcnd. Here the apostle

504:

1 CORINTHIANS.

Chap. VH.

and let every woman
have her own husband.^

3 Let the husband ren-
der to the wife [ir,v »(f>it-
Ao^jy/jx) the dae benevo-
lence ; ' and in like man-
7ur al-o, the wife to the
husband.

4 The wife hath not
the command of her own
body, but the husband \
and, in the like manner al-
so, the husband hath not
the command of his own
body, but the wife. ^

have a nvije of his oivn, and let evert/
ivoman who finds it difficult to live
chastely in a single state, have her
9wn husband.

3 And to prevent in the wife ir-
regular desires after other men, let
the husband complij ivith the desires of
his wifey respecting the matrimonial en-
joyment. And in like 7nanner, also^ let
the luife comply ivith the desires of her
husband.

^ The luife hath not the command of
her oivn hedij, so as to refuse her hus-
band, or give her body to any other
man : hut the husband hath an exclu-
sive right thereto. And in like man-
7ier, cdsOi the husband hath tiot the com-
mand of his tivn body, to refuse his
wife, or give his body to any other
woman ; but his ivife hath an exclu-
bive right to his body.

speaks in the imperative mood, usina the style in uliicli supciiors
give their commands. But although he recommends a single life
in certain circumstances, this, and the i\ijanction, ver. 5. given to all
v»ho cannot live chastely unmarried, Is a direct prohibition of celibacy
to the bulk of mankind. Farther, as no person in early life, can fore-
see vvliat his future state of mind will be, or what temptations he may
meet v^'ith, he cannot certainly know whether it will be in his power
to live chastely unmarried. Wherefore, as that is the only case in
which the apostle allows persons lo live unmarried, vow's of celiba-
cy and virginity taken on in early life, must in both sexes be sinful.

Ver. S. The due benevolence. That compliance with each other's
desires, respecting the matrimonial enioyment, which is here enjoined
to married persons, is called the due benevolence, because it is a duty
resulting from the nature of the marriage-covenant.

Ver. 4. The husband hath not the command of his own bodi/y hut tht,
Viufs, The right of the wife to her husband's body, being here re-
presented as precisely the same with the husband's right to her body,
It excludes the husband from simultaneous polygamy, otherwise the
right of the husband to his wife's body, would not exclude her from
being married to another, during her husband's lifetlir.e. Besides
the diiection, ver. 2. Let every woman have her own husband, plain-
ly leads to the same conclusion. — The right of the wife to her hus-
band's body is a perfect right, being founded on the ends of marriage,
namely, the procreation of children, their proper education, and the
prevention of fornication. But these ends would in a great measure
be frustrated, if the wife had not an exclusive right to her husband's
person.

Chap. VII. 1 CORINTHIANS. 5^5

5 Deprive not one ano- 5 Deprive not sne another ^ unless

iher, unless, perhaps, by perhaps by mutual consent for a time,

consent for a time, that that ye may have leisure for fasting and

ye may have leisure for prayer, when ye are called to these

fasting and prayer j * and duties, by some special occurrence.

again, come ye together to And ^o not continue the separation

ills same place, * that Sa- too long, but again come ye together y

tan may ?iot tempt you to the same habitation and bed, that Sa^

through your incontinent tan may not te?npt you to commit aduU

cv. ^- tery, through your incontinency.

6^\it this WHIG H FGL- 6 These things are precepts, but
LOJVS, * I Speak flj* d(/; ^i/- this nvhichfolloivs, I speak as an ad-
vice, ^ AND not as an in- vice to those who are able to receive
junction, it, a7id not as an injunction to all ;

Ver. 5. — 1. That ye mcnj have leisure for fasting and praifing.
Because it is the duty of the clergy to pray for their people at all
seasons, Jerome and the papists, liom this text infer, that they ought
to live in perpetual cehbacy. But the inference is inept, because
the apostle is speaking, not of the ordinary duties of devotion, as is
plain from his joining fasting with prayer, but of those acis of devo-
tion to which the people are called by some special occurrence,
whether of a public cr of a private nature.

2 . A?id again come ye together to the same place. So the original
phrase, fssri ro avra^ properly signifies. From this it appears, that inL
the first age, when married persons parted for a time to employ
themselves in the' duties of de%^otion, they lived in separate habita-
tions, or father in different parts of thef'r own house. For in the
eastern countries, the houses v,ere so built, that the women had a-
partments allotted to themselves. See Rom. xvl. 1. n':>te 3.

3. That Satan may not te??ipt ycu through your incontinency . The
word tfcx^sjiTiiK, translated incGntinencif ^ properly signifies, the want of
the government of one's passions and appetites. — Here 1 must observe,
that marriage being an affair of the greatest importance to society,
it was absolutely necessary that its obligation and duties, as well as
the obligation and duties of the other relations of life, should be de-
clared by inspiration in the scriptures. This passage, therefore, of
the word of God, ought to be read with due reverence, both because
it was dictated by the Holy Spirit, and because throughout the whole
of his discourse, the apostle has used the greatest chastity and deli-
cacy of expression.

Ver, 6. — 1. But this which follows. Because the pronoun mzo,
this, often in scripture denotes what follows in the discourse, see Kss.
iv. 68. I have added in the translation, which follows^ to shsw that
by the word this, the apostle means not what he had said, but whau
he is going to say.

2. I speak xaroi, cyyyyw^^jjy, as an advice. Bengelius says, c-yyyy^y-
|tt3^, denotes an opinion rightly suited to the state or disposition of
another ; and in support of that sense of the v.'ord, quotes Aristot,

Vol. 1. 3 S Eth.

;o6

1 CORINTHIANS,

Chap. VH.

7 That I wish all the disciples of
Christy who can live chastely, to be
unmarried, even as I myself am.
However^ each hath his proper gift

from Gody one indeed after this manner,
and another after that : their bodily-
constitutions are different, and their
strength of mind different.

8 This tJien is my advice to the un^
married men, and to the widoivs ; it is
good for them, at present, if they can
remain chastely unmarried, even as I
do. See ver. 26. note 2. Philip, iv. 3.
note 1.

9 Tet, if they cannot live c:?ttinently
in a single state, let them marry, he^
cause it is better for them to bear the
inconveniencies attending marriage,
than to be tormented ivith unchaste de^
sires.

10 Now, from' what I have said,
ye must not conclude, that married
persons may leave each other when
they please ; for those who have

7 [ya.^, 95.) That I
wish ail men to be even a:S
I myself yiikf. However,
each hath his proper gift
from God •, one, indeed,
after this manner, and
another after that.

I say, then, to tiie un-
married MEN, and to the
widows, * It is good for
them, if they can remai^t
even as I DO,

9 Tet, if they cannot
live continently, let them
marry ; for it is better to
marry than to burn. (See
ver. 2. note 2.)

1 0 New those who have
married (^a^ayyjAAw) I
charge, ' yet not I, but
the Lord ; * Let not a

Eth. Lib. vi. 10. 'Zvyyvuf^-A, therefore, is an admce. The word
yvuf^vi, hath the same meaning, 2 Cor. viii. 10. and is so translated m
our bibles.

Ver. 8. I say then, roi^ uyuficig x-ut tch^ /^jj^^*?, to the unmarried
men, end to the widows. Because p^^-^^fit*? signifies widoivs. Grot id s
contends, that Ayuvt-oiq denotes widowers. To this it is objected,
that if by umnarried men, widowers are meant, it will follow, that
the apostle was a widower. But the answer is, that this advice, be-
ing given to widows as well as widowers, the phrase remain as I do,
no more implies that the apostle was a widower, than that he was a
widow. All that the expression implies, is, that at the time he wrote
this letter he was unmarried.

Ver. 10. — 1. Now those who have married I charge. So Te/5 ^£
yiyu.^.YiKoo-1 ■zs-ue^ccyyO^'Xu ^ should be translated. For it is the same phrase
with "lix zrcc^ocyy6i?^y,? riT-i, 1 iim. i. 3. which our translators have ren-
dered, That thou mightest charge some.

2. Tet not /, hut the Lord. The Lord Jesus during his ministry en
earth, delivered many precepts of his law in the hearing of his dis-
ciples. And those which he did not deliver in person, he promised
to reveal to ihem by the Spirit, after his departure. Therefore,
there is a just foundation for distinguishing the commandments which
the Lord delivered in person, from the commandments which he re-
vealed to the apostles by the Spirit, and which they made known to

the

Chap. VII. 1 CORINTHIANS. 507

wife depart from her married^ I charge, yet not I only, but
husband : the Lordy Mark x. 12. Let ?iot a luife

depart frcm her husband, except for
adultery.
11 Vi\SL\ if she even dc- 11 However, if she even depart, let

part, let her remain un- her remain unmarried : or it' she can-
married, or be reconcil- not live chastely in a state of separa-
ed to HER. husband ; and tion, kl her be reconciled to her hus-
a husband MUST not put bi:nd. And a husband must not put

the world in their sermons and writings. This distinction is not pe-
culiar to Paul. It is insinuated likewise by Peter and Jude : see
2 Pet, iii. 2. Jude ver. 17. where ihe commaTidments of the apostles of
the Lord and Saviour are mentioned, not as interior in authority to
ihe commandments of the Lord, (tor they were all as really his com-
mandments as those which he delivered in person,) but as different
in the manner of their communication. This authority of the c.ovti-
mandments of the apostles will be acknowledged, if we consider, that,
agreeably to Christ's promise, John xiv. 16. the Holy Spirit dwelt
with the apostles for ever, xvi, 13. to lead them into all truth, that
is, to give them the perfect kiiOvviedge of all the doctrines and pre-
cepts of the gospel. This abiding inspiration, St Paul enjoyed e-
quaily with the rest of the apostles, since as he himself tells us re-
peatedly, 2 Cor. xi. 5. xii. 11, He was in nothing behind the very
greatest of the apostles. So that he could say with truth concerning-
himself, as well as concerning them, 1 Cor. ii. 11. V/e have the mind
vf Christ. And affirm^ 1 Thess. iv. 8. He who despiseth us^ despis-
cth not jnan hut God, who certainly hath given his Spirit, the Holy Spi-
rit to us. Since, theiefoie, the apostle Paul enjoyed the abidmg in-
spiration of the Spirit, it is evident, that in answering the questions
proposed to him by the Corinthians, when he distinguished the com-
mandments of the Lor4 from his oven commandments, his intention
was net, as many have imagined, to tell us in what things he was
Inspired, and in what not j but to shew us what comm.j.ndments the
Lord delivered personally in his own lifetime, and what the Spirit
inspired the apostles to deliver after his departure. This Paul could
do with certainty ; because, although he was not of the number of
those who accompanied our Lord during his ministry, all the parti-
culars of his life and doctrine were made known to him by revela-
tion, as may be gathered from 1 Ccr. xi. 23. note 1. xv. 3. 1 Tim
V. IS. and frcm the many allusions to the words- and actions of
Christ, found in the epistles which Paul wrote before any of the gos-
pels were published j and from his mentioning one of Christ's sayings
not recorded by any of the evangelists, Acts xx. 35.— -Farther, that
the apostle's intenti^-Ki in distinguishing the Lord's commandments,
from what he calls his own commandments, was not to shew us what
things he spake by Inspiration, and what not, I think evident from
his addu.g certain circumstances, which prove, that in delivering hii
own ccmrnar.dments he was reallv inspired. Thus when he savs,

i: ' vcr,

508 1 CORINTHIANS. Ckap. VIL

aivay his ivife ; but if he puts her away his wife. * Matth.

away, let him remain unmarried, or xix. 9.
be reconciled to his v/ife.

12 But the rest who are married 12 But the rest [lyco

to infidels, / ccmmaJidy net the Lord, Xiyu^ 53.) I co7nmo.fidi not

(See ver. 10. note 2.) who, during the Lord, If any brother

his ministry, gave no commandment have an infidel wife, (»«<

concerning the matter. If any Chris- uvtyi^ 219, 65.) luho her-

tian having a?i infidel ivife^ ivho her- self is tvell pleased to

self is willing to dwell with him^ let dwell with him, let him

liim not put her away, on account of not put her away. ^
her being of a different religion from
him.

x'cr. 25. Noiv concerning virgins I have not a commandment of the
Lord, but I give my judgment as having obtained mercy of the Lord 1''^
he faithful y by aflirming that he had obtained mercy of the Lord to
be faithful, he certainly meant to tell us, that in giving his judg=-
ment concerniRg virgins he was inspired.- — So also when he gave his
judgment that a widow was at liberty to marry a second time, by
'adding, ver. 40. She is happier if she so abide, according to my judg-
tnent. And I am certain^ that even I have the Spirit of God, he plain-
ly asserted, that he was inspired in giving that judgment or determi-
nation.— Lastly, when he called on these among the Corinthians
■who had the gift of discerning spirits, to declare whether or not all
the doctrines and precepis which he had delivered in this his first
epistle to the Corinthians, were the commandments of the Lord, he
certainly, in the most express manner, asserted that he had delivered
these doctrines and precepts by the inspiration of the Spirit. 1 Cor.
>civ. 37 If any one is really a prophet, or a spiritual person, let him
acknoivledge the things which I write to ycu, that they are the com-
mandments of the Lord, — Upon the whole, 1 appeal to every candid
reader, whether the spostle could have said these things, if the judg-
ment which he delivered on the different subjects in this chapter,
had been a mere human cr uninspired judgment, and not a judgment
dictated by the Spirit of God.

Ver. 11. A husband must not put away his wife. Because the
obligations lying on husbands and wives are mutual and equal, the
apostle, after saying to the wife. If she even depart, let her remain
unmarried or be reconciled to her husband, did not think it necess?ry
to add in his command to the husband. If he put her away let him
remain immarried, or be reconciled to his wife. Yet for the sake of
plainness, I have supplied this in the commentary.

Ver. 12. Let him not put her away. Perhaps some of the more
zealous Jewish converts, on the authority of Ezra^s example, record-
ed Ezra X. 3. contended, that the Corinthians who before their con-
version had been married to idolaters, were bound to put away their
spouses if they continued in idolatry. Wherefore the sincere part of
. "' the

Chap. VII. 1 CORINTHIANS. 509

1 3 And a woman ivho 1 3 And a Christian nvoman^ nuJiQ

hath an injidel husband, hath afi infidel husband, whether he be

(>ci«) ivho himself is luell a Jew or a Gentile, luho himself is

pleased to dwell with willing to dwell with her, let her not

her, let her not put him put him away : neither let her mali-

away. ciously desert him.

14? For the i?ifidel hns- 14 For the infidel husband is sane-
hand is sanctified (jv, tified, is fitted to remain married to
16^.) /(? the wife, and the the believing wife, by his affection
infidel wife is sanctified for her ; and the infidel wife is sane-
1o the husband j other- tified, to the believing husband, by her
wise, certainly, J OMV chil- aifection for him, otherwise certainly
dren were unclean j ^ your children would be neglected by

the church having consulted the apostle on that question, he ordered
such marriages to be continued, if the parties were willing to abide
together. But as difference in religion, often proves an occasion of
family quarrels, the apostle in his second epistle advised them in con-
tracting marriages aiter their conversion, by no means to many ido-
laters. 2 Cor. vi, 14.

Vcr. 14. Otherwise certainly your children were unclean. Our
translators seem here to have understood the terms sanctified^ unclean,
and holy, in a federal sense, which indeed is the common opinion.
But first, it is not true in a federal sense, that the unbelieving party
in a marriage is sanctified by the believing party, for evidently no
one hath any right to the blessings of the gospel covenant, by the
faith of those to whom they are married. In the second place, it is'
as little true, that the children procreated between believing and
unbelieving parents, become unclean by the separation of their pa-
rents, and clean by their continuing together, as the apostle asserts,
if by unclean we understand exclusion from the covenant, and by
clean, admission into it. For the title which children have to be
members of the covenant, depends not on their parents living toge-
ther, but on the faith of the believing parent. I therefore think
with Eisner, that the words in this verse have neither a federal nor
a moral meaning, but are used in the idiom of the Hebrews, who by
sanctified^ understood what was fitted for a particular use j (see Ess.
iv. 5 3. J and by unclean, what was unfit for use, (Ess. iv. 38.) and
therefore to be cast away. In that sense, the apostle speaking of
7neat says, 1 Tim. iv. 5. // is sanctified (fitted for your use) hy the
word of God and prayer. — ver. 4. Every creature of God fit for food
is good^ and nothing nt for food is to be cast away as unclean. The
terms in the verse thus understood, afford a rational meaning j name-
ly, that when infidels are married to Christians, if they have a strong
affection for their Christian spouses, they are thereby sanctified \.o
them, they are fitted to continue married to them 5 because their af-
fection to the Christian party, will insure to that party the faithful
performance of every duty ; and that if the marriages of intidels and
Christians were to be dissolved, they would cast away their children
'- '.is

1 CX)RINTHIA^S.

610

you as unclean : whereas, inched^ they
are clean; they are the objects of
your affection and care.

15 But if the infidel party, offend-
ed at the other for becoming a
Christian, depart, let him depart : the
Christian brother or the sister, thus
inaHciously deserted, // not in the
bondage of matrimony with such per-
sons. But I do not speak of the be-
lieving parties departing, because
God hath commanded us to Uve in
peace with our infidel spouses.

16 Continue with your infidel
spouses, who are v/illing to dwell
with you, for how knowest thou, 0
Christian wife, whether thou shalt
convert thy husband? (See 1 Pet. iii.
1.) And how knowest thou^ 0 Chris-
tian husband, whether thou shalt con-
lyert thy wife, if thou continue with
her .?

17 But though this should not be

Chap. VII.

whereas, indeed, they are
holy.

15 But if the infidel
depart, let him depart :
the brother or the sister is
not in bondage (sy, 162.)
with such ; ^ but God
hath called us, (jv, 163.)
to peace. See ver. 12,
13.

16 (T< y^g, 302.) For
how knowest thou, O
wife, whether thou shalt
save ' THY husband ?
And how knowest thou,
O husband, whether thou
shalt save thy wife \

17 But as God ^ hath

as unclean^ that is, losing their affection for them, they would expose
them after the barbarous custom of the Greeks, or at least neglect
their education : But that by continuing their marriages, their chil-
dren are hohj^ they are preserved as sacred pledges of their mutual
love, and educated with care.

Ver. 15. The brother or the sister a ^ionXarcii sv roi? ra^Ton;. is not
in bondage with such. The apostle had declared, ver, 11. that the
married party, who maliciously deserted the other, was not at liberty
to marry during the other's life. Here he declares that the party
who was willing to continue the marriage, but who was deserted not-
withstanding a reconciliation had been attempted, was at liberty to
marry. And his liecision is just, because there is no reason why
the innocent party, through the fault of the guilty party, should be
exposed to the danger of committing adultery.

Ver. 16. Save thy husband ^ The word save^ signifies to convert
to the behef and profession of the gospel. Thus Rom. xi. 26. And
so all Israel shall be saved. See 1 Pet. iii. 1, -2^ where the same ar-
gument is used to persuade wives to do their duty.

Ver. 17. — 1. But as God^ &.c. Here «f4», stands for asAXa. See
Ess. iv. 136. Le Clerc supposing an ellipsis here, supplies it thus :
*' I have nothing further to add on this subject, except^ that as God
hath distributed^'''' &c. Some join « u-a to the end of the foregoing"
verse thus : Whether thou shalt save thij wife, « ^-4, or not ? Conse-
quently, ver. 17, will begin as verses 20, 24. with the word sjcara/.

But

Chap. VII. 1 CORINTHIANS. stl

the case, yet, ^j- God hath distributed
to evertj one his lot, and in the state
wherein the Lord C:irist hath called
every one, so Id him continue^ fulfilling
the duties thereof, unless he can
change his condition lawfully. And
so in all the churches I ordain. See
the illustration.

18 To apply this rule: Hath amj
circumcised person, who is under the
law of Moses as the municipal law
of Judea, been called? Let him not

called in uncircumci- be uncircumcised, by renouncing that
sion } let him not be cir- law. Hath any one been called in un-

circumcision P Let him not be circum^
cisedy in token of his subjection to
that law.

19 Under the gospel, neither cir-
cumcision nor uncircumci sion hath any
influence In our salvation : hut the
keeping of the commandments of Gcd
alone hath influence.

20 Since the gospel makes no al-
teration in men's political state, let
every Christian remain in the same
political state in ivhich he was called.

21 Agreeably to this rule, J^Fast

distributed to every one,
AND as the Lord hath
called * every one, so let
him walk : and so in all

thg churches, I srdain.

18 Hath any circum-
cised one been called ? let
him not be uncircum-
cised. ^ Hath any one been

cumcised. *

1 9 Circumcision is no-
thing, and uncircumci-
sion is nothing, but the
keeping of the com-
mandments of God.

20 Let every one re-
main in the same calling
in which he was called.

21 Wast thou called

Eut If this were the consiruction, the words ivould have been ^ ^in,
which Erasmus says is the reading in some copies.

2. As the Lord hath called every one, so let him walk, Ey declar-
ing here, and ver. 20, 24. that men were bound after their conver-
sion, to continue under all the moral and just political obllgaticns,
which lay on them before their conversion, the apostle condemned
the error of the Judaizers, who taught, that, by embracing the true
religion, all the former obligations, under which the convert lay,
were dissolved. The gospel, instead of weakening any moral or just
political obligation, strengthens them all.

Ver. 18. — 1. Let him not be uncircumdsed, Mn sTrarTruc-B-ia, Ihevdl-
ly ne attrahat, sell, pra'putium. This Symmachus tells us the Jews
did, who went over to the Samaritans. And Celsus the physician,
lib. vii. cap. 25. sliews how It might be done. By recoverinp- their
foreskins, the apostate Jews fancied they freed themselves from their
obligation to obey the law of Moses. 1 Maccab. i. 15.

2. Let him not be circumcised. The Judaizhig teachers,, urged
the Gentile converts, to receive circumcision as necessary to salva-
tion. This the apostle declared to be a renouricing o£ the go'.p^,
Gah r. 2, 3.

Vfr,

512

1 CORINTHIAN^.

Chap. VII.

iJioii called being a bond- man P Be not
thou solicitous to be made free ^ fancying
that a bondman is less the object of
God's favour than a freeman. Tet^
if thou cafut even be tnade free by any
lawful method, rather obtain thy free-
dom.

22 But if disappointed, grieve
not : For a bondman ivho is called by
the Lordi possesses the greatest of all
dignities : he is the Lord's freed man ;
being delivered by him from the
slavery of sin. Jn like manner also, a

freeman ivho is called) being Christ's
bondman, hath his dignity thereby
greatly increased.

23 I'^e were hcuglit ivith the price
of Christ's blood. Become not the
slaves of men y by selling yourselves to
them.

24* Brethren^ ivhether in a state of
bondage or of freedom each one ivas
calledy in that let him rew.ain, while
he remains nvith God : that is, while
he remains a Christian.

BEING a bond' man P Be
not thou careful ^ TO BE
MADE FREE. Tet, if
thou canst even be made
free, rather use it.

22 For a bond-man who
is called by the Lord, is
the Lord's (cc7^iMv^t^(^)
J reed- man. In like manner
also, a free-man who IS
called, is Christ's bond-
man.

23 Ye were bought
with a price : ^ become
not the slaves of men.

2'! Brethren, in what
STATE each one was call-
ed, in that let him remain
(TTccfoi ra) 0£») with God. '

Ver. 21. Be not thou careful to he made free. Doddridge in his
note on this passage, transcnbes the following remark from Godwin :
*' The apostle could not in stronger terms express his deep convic-
tion of the small importance of human distinctions, than when speak-
ing of what seems to great and generous minds the most miserable
lot, even that of a slave, he says, Care not for it.''^ Doddridge adds,
*' If liberty itself, the first of all temporal blessings, be not of so
great importance, as that a man blessed ivith the high hopes and
glorious consolations of Christianity, should make himself very
solicitous about it, how much less is there in those comparatively
trifling distinctions, on which so many lay so extravagant a stress.'''

Ver. 23. 7e vjcre bought with a price. Some commentators arc
of opinion, that the Christians had now begun the practice of buying
their brethren from slavery \ and that the apostle here addressed
those who were redeemed. For they translate the clause interro-
gatively, Are ye hough with a price P Beco?ne not the slaves of men :
Do not a second tirne make yourselves slaves. But I see no reason
for altering the common translation of this passage.

Ver. £4. In that let him remain vcith God. According to L'En-
fant, this exhortation, which is three tlm^es given in the compass of
the discourse, see ver. 17. 2D. was intended to correct the disorders
among the Christian slaves in Corinth, who, agreeably to the doc-
trine ot the false teacher, claimed their liberty, on pretence that a^

brethren

Chip. VII. i CORINTHIANS. 513

25 Now concerning '25 Now concerning virgins of ei-
vlrgins, * I have not a ther sex, who are in their father's
coinm.indment of the i-a^miWeSi I have not a commandment of
Lord :^«^Igive myjudg- the Lord, delivered during his mi-
ment (see ver. 10. note niatry, to set betore you : but I give
2.) as having obtained tnij decision concerning them, as ha-
mercy ' (vt#, 3 1 c5.) of the ving obtained the mercy of inspiration
Lord to be faithful. from the Lord, to enable me to bs

faithful in all the precepts I deliver.

26 I declare ^ this, then, 2(i / declare this, then, to be good
to be good on account cf on account of the present persecution, to
the present distress, ' which the profession of the gospel
2s' AM EL r,xh2it\T IS gooii now exposes us-, ?ia?nel!j, that it is
for a man WHO IS A FIR- good for a man ivho never ivas married
GIN, to contitiue so. * io continue jc, if he can live chastely

unmarried.

brethren in Christ, they were on an equality with their Christian
inabttrs.

Ver. 25. — 1. Novj concerning virgins. The word Hm^^zvm^ trans-
lated virgins, denotes persons of eitner sex who never were married.
For Eisner, after Suidas^ tells us, that men were called w-.z^Stsxc*, vir-
gins, as well as women j of which the following is an undoubted ex-
ample, Rev. xlv. 4. These are they which were not defiled with wo-
men, -arx^^-ivoi yx^ et(ri,for they- are virgins. ^ ^^

2, As having obtained mercy. The apostle in other pass*^*terms
his inspiration aud supernatural gifts mercy, 2 Cor. iv. 1. and grace.
Gal. ii. 9. Vv^herefore, as by this mercy, he was enabled to be a
faithful apostle and steward of the mysteries of God, \i\^ judgment
was not a judgment of advice, but of decision, being dxciaied Uy in-
spiration.

Ver. 26. — 1. / declare this then to be good. The word voy.fy^
translated I declare, properly signiHes, I establish by law ; (See Park.
Diet.) and might have been so rendered here. For the apostle does
iK>t give a simple opinion, such as any wise man might give, bat an
inspired decision. See ver. 10. note 2.

2. On account of the present distress. The original word signifies
ajfictlon arising from outward cncumsrances, Luke Xas. 23. There
shall he u>)/a,yKVi fnyscXri, great distress in the land. By mentionin;^ the
present distress^ as the only thing which rendered a single state pro-
per, the apostle hath prevented us from fancying, that celibacy is a
more holy or perfeci state than mairimotvy . The one cr the olhe?:
is proper, according to the circumstances in whicji men are placed,
•and the gifts with which tney are endowed. Besides, by telling us,
ver. 9. That it is better to marry than to burn., he hath in eiiect de-
clared marriage to be good for the generality of mankind, at ail
times, not excepting a time of persecution.

3. It IS good for a rnan who is a virgin to continue so. Though th§-
English word man, like its corresponding word in Qretk and L^tin,

Vol. L 3 T denotes

14^

1 CORINTHIANS.

Chap. VII.

27 Yet, art tJwu hound to a luife F
Seek not to he loosed from her by an un-
just divorce, nor by deserting Iier.
Art thou loosed from thy ivjfe ? Seek
not a second ivtfey if thou can live
chnstely without a wife.

28 Arid yet if thou marry a second
wife, thou hast not sinned. And f a
ivoman nvho has remained single y marry ^
she hath not sinned. Nevertheless,
much affliction in the presnit lifcy such
sJiall havey by multiplying their con-
nections. But 1 spare you the pain
of hearing these evils enumerated.

W Noiu, lest ye should exceed
either in joy or in sorrow, on account
of present things. This I say, breth-
ren, that the time of our abode here
being shsrt, it is ft that both tJiey luho
have wives i instead of loving them
inordinately, should he as not having
ivivesy because they shall soon lose
them.

SO And they luho mourn the death
of relations as not mourning bitterly ;
and they who lejoice on account of

27 Art thou bound to
a wife ? Seek not to be
loosed. Art thou loosed
from a wife ? Seek not a
SECOND wife. '

28 And yet, if thou
marry, thou hast not sin-
ned ; and if a virgin
marry, she hath not sin-
ned : nevertheless pfflic-
iion in the flesh such shall
have j but I spare you.

29 (A?) Nowy this I
say, brethren, that the time
BEING shorty ' it remairi-
eth, that both they whs
have waives, should he as
not having WIVES :

SO And they ivho weep,
as not weeping ; and they
who rejoice, as not rejoic-

denotes both sexes, the Greek word here, might have been translat.
ed a person, the better to agree with the signification of the word
virgin; wlucli, as was shewn, ver. 25. note 1. denotes an unmarried
person of either sex. — Because the directions which the apostle was
about to give, ver. 36. to fathers, concerning the disposal of their
children in marriage, were partly to be founded on th^ inclination
and circumstances of their children j before he gave these direction?,
he very properly addressed the children themselves, and set before
them the considerations, by which their inclinations were to be re-
gulated in that matter \ namely, the inconveniences attending a mar-
ried state, and the brevity and uncertainty of all human enjoyments;
considerations which he told them, ought to determine them to wish
to remain unmarried, during the present distress.

Ver. 27. Seek not a second wife. This advice the apostle gave,
because it was better in a time of persecution, for one to suffer alone,
than to increase his affliction, by the sufferings of a wife and chil-
dren.

Ver. 29. The time being short. Doddridge thinks this clause might
be translated. The time being contracted ; 'because the word trvvnTTeiy^^'i'
rs;, proper! V dsnotes a sail furled up.

Ver.

Chap. VIL

ing ; and they who
as not possessing ;

1 CORINTHIANS.

buy

5ii5

S 1 And they vJio use
this world, as not abushig
it. ' For (a-)cnu,a.) the form
of this world passeth bij.

$2 (As, \0i.) Besides I
wish you to be without
einxious care. The unmar-
ried MAN anxiously careth
for - the things of the
Lord, how he //W/ please
the Lord.

33 But he 71;//!? hath
married, anxious lij careth
for the things cf the
world, how he shall plQdse
HIS wife.

SI' The wife ami the vir-
gin are divided ' II^l THE
SAME MANNER. The
unmarried woman anxi-
otislij careth for the things

worldly prosperity, as not rejoicinrr
immoderately ; and they who hu:j
estates, as little elated as if they pos-
sessed them not ;

3 I And they who use this world , as
not ahusing.it. For the form of this
worlds its pleasures, its pains, and
its glories like a pageant, quicldy_pi/j-j--
eth by with respect to us.

3^2 Besides i I advise you agahist
marriage, because / wish you to be
without anxious worldly care. The
ttmnarried man not incumbered with
a family, anxiously careth t-j promote
the interests of Christy and how he shall
please Christ by doing his will.

33 But he wliOj m the present state
of things, hath married a wife, a?ixi-
ously careth for the things cfthe world y
and studies how he shall with theni
maintain Iris family, and ^^A-r/j-^ his
wife.

3i The wife and the virgin are di-
videdy in the same rnannery in their
cares. The unmarried woman not
burdened with a family, anxiously
attendeth to the duties of religion ^ that

Ver. 31. — 1. As not abusing it. The compound word K.^Tay^^ccs-"
!^ect, to abuse, is put sometimes for the simple word -^^aa-^uiy to use ;-
so that, as Bish. Pearce observes, on this verse, the clause might be
translated, as not using it. See Grotius on 1 Cor. ix. 18. and Ste-
phen's Thesaur.

2. ¥or the farm of this world, ■ss-u.^ayH, passeth by, namely, like a
pageant. But Grotius imagines the allusion is 10 the shifting of
scenes in a theatre. — See 1 John ii. 17. xvhere the word is used to
express the transitory perishable nature of the things of the present
life.

Ver. 34. Are di^vided in the same manner. Some commentators
are of opinion, that the word utf/.i^i^xt, transl^ted there is difference,
shou'd be joined to the preceding verse, and translated thus, and is
divided. But in the Syriac version, these words are joined to this
verse, in the following manner : Discrimcn autcm est inter rnulierem
et "jirgincm. And the Greek commentators thus interpn^t the clause,

27zty difer from one another, and have not the same care. The literal
translation of the text, which 1 have given above, exhibits the same
meaning more agreeablv to the orimna!. '

2 Ver.

516

CORINTHIANS.

Chap. Vil.

avoiding vicious actions, and repress-
ing inordinate dcrsires and fears, sne
may be holy both in body and in spirit.
But she luho hath marned, anxiously
careth for the affairs of her family^ and
ho'iu she shall please htr husband : con-
sequently hath not, like the other,
leisure to attend to the duties of re-
ligion, and to the improvement of her
mind.

35 Thisy hoiuevcr^ concerning the
advantages and disadvantages of the
two states, 7 say pr your own ensCy
not that I may restrain you from mar-
riage in all cases, but by persuading
you to avoid multiplying your con-
nections, to lead you /o do •what is ho-
nourable to yourselves as Christians,
and most for the interest of Christy with-
out forcible dragging.

of the Lord, that she mav
be holy both in body and
in spirit : but she who
hath married, anxiously
careth for the things of
the world, how she shall
please her husband.

35 This however^ I say
for your own profit, not
that I may throw a bond
en you, but TO LEADTOU
to what is honourable^ and
well becoming the Lord,
without fjiLibic dragg*
ing. '

Ver. 35« 117: at is honfiurahh., and well heffti fig f he Lord, iviih out
forcible dragging. 6o ihe original literally signifies. For the ad-
jective ivr^Ac-i^^cVf denotes a thing that is conveniently placed near
another thing, consequently which suits it uell : and the adverb
HTri^iorTra^eo^, being derived fronn Tsrmcreis}, I draw a thing dfferent
ways hj force, may be translated, without forcible dragging. — The
arguments by which the apost'e, in this and in the three pieceding
verses, recommended celibacy to the Corinthians, have been urged by
the papists in support of the rules of their church, which oblige the
clergy and the monastic orders to live unmarried. And it must be
acknowledged, thnt at f^vst sight, these arguments seem to be propei-
ly applied by them. Nevertheless, when it is considered, that tlic-
aposrle's advices were suited to Christians in the then persecuted state
of the church, and were addressed only to such as could live chaste-
ly unmarried, it may fairly be presumed, that the papists have
stretched his advices farther than the apostle intended, when they
represent them as binding in ail ages and countries, on those wlio
Avish to live piously. The reasons advanced by the apostle for pre-
ferring the single to the married state, are. That unmarried persons
of both sexes, have more leisure than the married, to care for the
things of the Lord, how they shall please the L.ord, and to render them-
selves holy in hsdij and spirit. These reasons, however, are not pe-
culiar to the clergy, but are applicable to all.-^ — In the first ages of
Christianity, next to their believing on Christ, men's greatest duty
tvas publicly to confess their faith in him, how great soever the evils
might be which befel them on that account. For by openly contest-
ing their faith, especially if they sealed that confession with their
blood, the gospel was to be continued in the world. This was an

object

Ckap. VIL 1 CORINTHIANS. 517

36 But, if any 07w S6 As to your question concerning
think he adeth improperly fathers, wlio have virgin daughters :
toward his virgin, it she If any jather is of opiinoTiy that he net-
be above age UNMARRI- eth improperly tdwards his virgin if she
TDy ' ntid so needs to be be above age unmarried^ and so needs to
MARRTEDi * (o ^ihn vroti- be married^ whether the necessity aris-
/T*) let him do what jhe eth from her conscience, or inclina-
inclinethy he does not sin : tion, or her being sought in marriage,
let SUCH marry. let the father do ivhat she inclineth ; he

does not sin in complying with her
inclination, let sucli virgin daughters
marry.

S7 Bui he who stand- 37 Bttt lie luho cotitinueth firmly per-

^thfirm in his heart, not stmded in his mind, that it is no sin in
having necessity, {^i) and his daughter to remain unmarried,
hath power (srep*) concern- and is tinder no necessity from her
/;7^his own will, and hath opinion, or inclination, or circum-
determined this in his own stances, to give her in marriage, and

object of such importance, that our Lord .«;oIemniy declsred, Who-
soever shall confess 7ne before men in a t"me of persecution, him icill I
confess also before my Father who is in heaven. But whosoever shall
dcmj. me before men^ him will I also deny, &c. I therefore suppose
that the public confession of one's faith in Christ in a time of perse-
cution, is what the apostle calls, a caring for the things of the Lord ;
and a pleasing of the Lord ; and that the rendering of one^s self holy,
both in body and spirit^ was more particularly required for that end ;
as without a great degree of holiness, no one could confess Christ
before rnen in a time of persecution. This duty, therefore, being as
difficult as it was necessary, that persons of both sexes might perform
it with the greater ca^e, the npostle recommended to both a single
state, if they could therein live continently ; because being fastened
to the world with fewer ties, they would leave it w^ith the less re-
gret, wlien called to die for the gospel.

Ver. 36. — 1. If she he above age unmarried. E«v Ji vwt^«x;^.(^,
The word ax^jj, applied to a woman, is what Virgil thus expresses :
7«w niatnra viro, jam plenis nuhilis annis. As both the Jews and
Greeks reckoned celibacy dishonourable, some fathers might think
it sinful to restrain their daughters from marriage \ while others fol-
lowing the opinion of the Essenes and mere rigid philosophers, fan-
cied they acted properly in restraining them. The Corinthians
therefore had judged it necessary to consult the apostle on that
liead.

2. And so needs to be married. This is the literal translation ot
r.ts,t ATiW? o^eA« yin^^tfA., the word w.'^srrz^-^ being supplied, conformably
to tlic scope ot that pas'^age. Accordingly the Syriac version of
this passage, as Tremellius hath translated it, is, ^lod prceteriit tern-
pus ejus^ et non trcdideril earn virOy conveniens vero r/V ut tradat earn $

B ecausf

18

1 CORINTHIANS.

Chap. VIL

hath the direction of his oivn ivill m
that affair, being a freeman and not
a slave, and hath determined this in his
Gwn mind to keep his daughter unmar-
ried, agreeably to her own inclina-
tion, doth ivhat is preferable.

38 5^ then the father , ivho giveth
his daughter in marriage, when need
requireih it, doth a laiiful actiony
even in the present distress : But he
ivho giveth her not in marriage, doth
what is better for her.

39 A wife is bound to her husband
by the law of God, as long as her hus-
band liveih. But if her husband be
deady or if he be justly divorced from
her, or maliciously deserts her, (ver.
15.) she is at liberty to be married, to
ivhom she pleaseth (See ver. 8, 9.)
onli^ he must be a Christian, and not
too nearly related to her.

40 But, though a widow may
lawfully marry a second husbjnd,
she will be happier if she remain a wi-
dow, according to my judgment. And

heart to hep his virgin,
doth well. ^

38 So then, even he
who giveth HER in mar-
riage doth well ; but he
who giveth HER not in
marriage doth better. '

39 A wife is bound
by the law * as long as
her husband liveth-, but
if her husband be dead,
she is at liberty to be mar-
ried to whom she pleas-
eth ; only in the Lord. *

40 But she is happier
if she so abidO) according
to my judgment ; (see
ver. 10. note 2.) and I

Because her time hath passed, and he hath not given her to a husband,
but it he proper that he give her.

Ver. 37. Doth well ; that is, doth what in bis daughter's case is
on the whole proper ; as is plain f.om the following verse.

Ver. p. 3. Doth better •, dofh what is more for the benefit of his
daughter j because, if she agrees to it, by keeping her in his own fa-
mily unmarried, she will be exposed to fewer temptations than if
she were marned, and in a better condition for acquiring that holi-
ness in body and spirit, which will enable her to adhere to the gos-
pel, in a time of rersecullon.

Ver. 39. — 1. Is hound by the lavj. This may be the lazv of the
gospel, called the law of faith ^ and the law of liberty ; or it may be
the law of marriage, given to Adam and Eve in paradise. Either
•way understood, the apostle repeats what he had enjoined in the pre-
ceding part of the chap. \-er. 10, 12, 13. namely, that the Corin-
thian women were not to leave their husbands on account of the
troubles, which, in that time of persecution, attended the married
state.

2. Only in the Lord : That is, her second husband must be a
Christian, So the phrare signifies, 2 Cor. xii. 2. I know a man vi
Christ, I know a Christian man. — The f.postlc, in his second epis-
tle, expressly forbade the Corinthian Christians to marry infidels,
2 Cor. vi. 14.

Ver.

Chap. VII. 1 CORINTHIANS. 519

am certain ^ that even I I am certain^ that even I, of whom
liiive the Spirit of God. your teacher hath spoken so con-
temptuously, have^ in this judgment,
the direction of tJie Spirit of God,

Ver. 40. And lam certain^ that even I have the Spirit of God. The
word ^a«« ill this, as in, many other passages, does not express doubt-
isig^ but certainty. Thus, 1 Cor. iv. 9. Aaxw, I am certain that God
hath^ &:c. — 1 Cor. viii. 2. If therefore any one, ^o!c?i, is confident of
knowing, — Heh, iv. 1. yt/ni/ ofyou^ tfaxji l<ii^r,K.vist.i, should actually fall
short. — Mark x. 32. '0< ^cK'nvriq <*|;i«^ 'Ihey who exercise rule. —
I.uke viii. 18. What "^oKz-t i)^Hi>, he really hath. — 1 Cor. xi. IG. If
any one, ^c>cei etvact, resolves to be contentious. — 1 Cor. xiv. 32. If any
one, ^ox.si 'ii^OfinT/i^ simt, really is a prophet— ~^Yo shew that the Greeks
themselves used the word to denote certainly and reality, Dr Pearce
quotes Uipian, in Demosth. Olynth. i. who says, To ^oks-id a cravras inri.
£ijU:^«o(.A» T-xTTSinr ol ■:7uKxiti, ctAAct 5roAA«Ji/j ««; «-r< t8 aM^ivc-tv j that
is, ^oxtfiv is used by the ancients^ not always to express what is doubtful,
but likezvise to express what is certain. From the-e examples it is e-
vident, that the word "^cku, in this verse, does not imply, that the a-
postle was in any doubt, whether he was inspired in giving this judg-
ment. It is only a soft way of expressing his certain knowledge of
his own inspiration, and may have been used m irony of the false
teacher, who called his inspiration in question.

CHAR VIII.

View and Illustration of the Matters in this Chapter.

■XTjTHEN the heathens offered sacrifices of such animals as
'^ were fit for food, a part of the carcase was burnt ou
the altar, a part was given to the priest, and on the remainder
the offerers feasted with their friends, either in the idol's temple,
or at home. Sometimes also a part was sent as a present to
such as they wished to oblige ; and if the sacrifice was large, a
part of it was sold in the public market. To these idolatrous
feasts, the heathens often invited the Christians of their ac-
quaintance in Corinth ; and some of the brethren there, desi-
rous of preserving the friendship of their neighbours, accepted
these invitations •, perhaps at the persuasion of the false teach-
er, who called it an innocent method of avoiding persecution.
They knew an idol v/as nothing in the world : and therefore
their partaking of the sacrifice, even in the idol's temple, could
not be reckoned a worshipping of the idol. Besides, such a
feast v/as considered by enlightened Christians as a common
meal, which under the gospel they v/ere at liberty to eat ; es-
pecially if they did it to shew their belief that idols have no ex-
istence as gods. These argum.ents, it is true, are not explicit-

520 I CORINTHIANS. View.— Chap. Vlli.

ly stated by the apostle. But the things he hath written in
this and in chap. x. beir.g direct confutations of them, we may
believe they were mentioned by the Corinthian brethren, in
their letter referred to chap. vii. 1.

Agreeably to this supposition, tlie apostle begins his discourse
concerning the eating of things sacrificed to idols, with acknow-
ledgino: that the generality of Christians had much more know-
ledge than the heathens. But at the same time he told them,
that knowledge often puirech up individuals with pride, and
muketh them neglect the good of their neighbours. Whereas
love leadeth one to edify his neighbour, ver. 1, — Next, he de-
clared, that whoever is vain of his knowledge, and maketh an
uncharitable use of it, knoweth nothing yet as he ought to
know *, because true knowledge always maketh a man humble
and charitable, ver. 2. — nnd that the way to attain true know-
ledge in religious matters, is to love God, who in time v/ill
make us know things, as we ought to know them, ver. 3. —
Having laid down these principles, the apostle, in answer to the
first argument, whereby the partaking, even in the idol's tem-
ple, of the sacrifices offered there, was pretended to be justifi-
ed, acknowledged that most Christians know an idol is nothing
in the world j hath no existence as a god, and no share in the
government of the world ; and that there is no other God but
one : and no other Lord but JesuSy ver. 4-, 5, 6. — But at the
same time he told them, there were some weak brethren, who
had not that knowledj^e, but believed idols to be real gods,
who possessed some share in the government of the world \
consequently when they ate of the sacrifices offered to idols,
they did it with a conscience^ or belief, of the existence of the i-
dol, and of his power in human alFairs. In them, therefore, the
eating of such sacriiices was certainly an act of idolatry, where-
by their conscience was defiled, ver. 7. — Next, to the argu-
ment, that the things sacrificed to idols, being meats, the eating
of which was lawful under the gospel, consequently that they

might be eaten in any place, ver. 8 the apostle replied, that

in the use of their Christian liberty of eating all kinds of meats
without distinction, they were bound to take care not to lead
the weak into sin, by their example, ver. 9. — This he told
them, they would certainly do, by eating the sacrifices of idols.
For, said he, if a weak brother who fancies an idol to be a real
god, see X}:i^'i who knowest that it is no god, sitting at the
ieast on the sacrifice in the idol's temple, will not his ill-in-
formed conscience be encouraged by thy example, to eat of
that meat as sacrificed to a real god ? ver. 10. — And thus,
through an improper use of thy knowledge, shall thy weak
brother commit idolatry and perish, for whom Christ died, ver.
11."— Such a conduct, the apostle termed a sinning against the

brethren

Chap. VIII.— View. 1 CORINTHIANS. 62i

hrethren and against Christy ver. 12. — Then, in a high strain of
Christian benevolence, he declared, that it his eating any kind
of flesh occasioned his brother to sin, he would abstain from it
all his life, ver. 13. — By saying this, the apostle insinuated to
the faction, that whatever they might pretend, their real mo-
tives for joining the heathens in their idolatrous feasts, were
of a sensual kind. They loved good cheer and merriment.
But for the sialvation of their brethren, it was their duty will-
ingly to have denied themselves all such gratifications.

Here it is necessary to observe, that the apostle's design iu
this part of his letter, was not to shew the Corinthians the sin-
fulness of sitting down v/ith the heathens in an idol's temple,
to feast on the sacrifices offered there : that subject he treats
of chap. X. But his design was to make them sensible, that
although it had been lawful for those who knew the truth con-
cerning idols, to partake of these feasts, they were bound to a-
void them, because their weak brethen, who believed idols to
have some share in the government of the world, would by
their example be led to eat these feasts as an act of worship,
and so be guilty of idolatry. — ^The remaining arguments in vin-
dication of the practice, together with the general question it-
self, concerning the lav/fulness of eating in the temples, or
elsewhere, meats that had been sacrificed to idols, the apostle

considered afterwards, chap, x See chap. xi. 5. note 1.

where the reason of the apostle's treating this subject hypothe-
tically, in the part of his letter now under our consideration, is
assigned and applied for illustrating his treating hypothetical-
ly, of women's praying and prophesying in tho public assem-
blies for worship.

New Translation. Commentary.

CHAP. VIII. 1 Now CHAP. VIII. 1 Noiu concerning

4:oncerningthAn'g?> sacrificed the arguments you mentioned for

io idols, we know that eating things sacrificed to idois, nvf

we all have knowledge. ^ know that most of us. (See ver, 7.)

Ver. 1. — 1. IVe know that we all have knowledge. The apostle
docs not speak of knowledge in general, but of the knowledge men-
tioned, ver. 4. That an idol is nothing in the world^ and that there is
no other God but one. This was the grand secret, of the knowledge
of which the Initiated in the heathen mysteries were exceedingly
vain, and which they carefully concealed from the middle rind lower
r?.nks of mankind. Many of the Corinthians, therefore, pufi'ed up
with that knowledge, embraced every opportunity of shewing it^
and of expressing their contempt of idols. For they mads no dil-
ference between an idol's temple, and a common house ; nor between
a feast on the sacrifice, and an ordinary Hical, but freely joined the

Vol. I. 3 U ' heathem

522 1 CORINTHIANS. Chap. VIIL

have knowledge of the vanity of idols. Knowledge pufFeth up, *

Knowledge y however, often puffeth up but love huildeth up. ^
the person w^ho hath it, hut love
huildeth up others.

2 If s therefore, anyone is confident 2 (e< ^£, 106.) Ify

cfhnoiuing any thing on this subject, therefore, any one is confi..

which makes him regardless of his dent (see ch. vii. 40.

neighbour's edification, //^ /^r'iM^w^'a'W note.) of knowing any

nothing yet concerning it, as he ought thing, he hath known no-

io know, thing yet as he ought to

know. *

S But if any one love God, and is 3 But if any one love

Studious to please him by loving his God, the same is made

neighbour, the same is made to know to know ^ by him.
hy him in a right manner.

4 Concerning then the eating of 4 Concerning, then,

things sacrificed to idols, most of us the eating of things sacrr^

Christians know that an idol is nothing ficed ^ to idols, we know

heathens in partaking of these sacrifices as common food, in the
idol's temple.

2. Knovoledge puffeth up. When persons boast of their knowledge,
it fills them with an high opinion of their own understanding, an4
leads them to despise others. Whereas love disposes them to pro*
mote the good of others.

3. But love huildeth up. This metaphor is borrowed from the Old
Testament, where they who increase the happiness of society, or of
individuals, are said t6 build them up. Psalm xxviii. 5. He shall de^
stroy tliem^ and not build them' up'. — ProV. xVv. 1. Every wise luot
man huildeth her house. See ver. 10. note 2.

Ver. 2. Halh known nothing yet as he ought to knoiv. He hath not
known what is most necessary to be known on the subject : neither
hath he known the purpose for u-hich this knowledge is to be de-
sired, nor the use which- he ought to make of it j namely, that
thereby he ouc^ht to edify others. •

Ver. 3r The same is made to know by him. Hy^jna-rcn is here used
in the transitive sense. See Ess. iv. 1. Accordingly, Beza, In his
rote, translates it, Scire f actus est ah eo. Is made to know by him.
But others think the pronoun evr^^/ie, refers to God, the immediate
antecedent, and translate the clause thus :• He (God) is known of
him. ', namely, in a proper manner ; and observe, that ovr(^ is used
in the same manner, Acts x. 3Q. Jesus Christ ovr(^, he is Lord of

Ver. 4. — 1. The eating cf things sacrificed to idols. The custom
of feasting on the sacrifices in the temples, was of high antiquity,
Numb. xxii. 40. Balak ofitred oxen and sheep, and sent to Balaam^,
and to the princes that were wlih him, namely, to come and feast with
him on his sacrifices. See also, Numb. xxv. 2. The daughters of
Moab, called the' people unto the sacrifices of their gods. And the peo-
^ " 'pic

Chap. VIII. 1 CORINTHIANS. 522

Tjiat an idol is nothing * in the world, : it hath no existence as
in the world, and that a deity, nor any power in the go-
there IS w other God vernment of the world ; a/id that
but one. there is no other God but one.

5 (K«< y«5, 218.) For 5 For certainly, though there be

csrtaitilijy though there be things, winch by the heathens, are

-luho are called gods, whe- falsely called godsy hoth in heaven and.

ther in heaven, ^ ox upon upon earthy [even as there he gods

earth, [even as there be 7nanijy and lords many, worshipped

gods many, and lotds by them in different countries,)
many,)^ ,

pie did eat, and hovjed down to their gods. See below, ver, 10. note
1. That they ate these sacrifices sometimes in their own houses,
is plain from 1 Cor. x. 27, 28. and that parts of them were sold
in the public markets, appears from ver. 25. Of these customs,
Plautus likewise hath made mention, Milit, Glories. Act. iii. Sc.
i. line 117.

Sacrlf.cant ? Dant inde pavie?7i villa ?vajcrcri^ quam sihi :
Ahducuni ad exta : me ad se^ cd prandium^ ad cceiiam vacant.

.2. IVe know that an idol is Tiothing, The Greek word etaciXc-J^
translated idcl, signifies an image formed in the mind, and which ex-
ists no where else. Wherefore, to shew that the gods of the hea-
thens were mere creatures of the human imagination, the Jews who
used the Greek language,' termed them ii^uiXct, idols. By this word
likewise, they signified the pictures and statues which the "heathens
set up in their temples, as representstions of their-gods ; and by giv-
ing them the appellation oi idols, they declared their persuasion, th?,t
the things of which they were the representations, had no existence.
Nevertheless, as the apostle knew that some of the heathens wor-
shipped their dead ancestors, legislators, kings, &:c. others of them
the heat^enly bodies, others certain kinds of brute animals, he can-
not be understood to say that an idol is nothing, in the sense of its
having no existence as a being, but of its having no existence as a
god, and no share in the government of the world.

Ver. 5. Called gods, whether in heaven or upon earth. This is an
:^llusion to the famed division of the heathen gods, into Celestial 2.wdk
terrestrial. The former, whom they called ©?«;, gods, they supposed
to reside generally in the heavens. The latter, whom they called
kot.m^v'iq , dcemons, (see chap. x. 20. note.) resided for the most part
upon the earth, or in the sea, and performing the ofirce of mediators
between the superior gods and men, directed terrestrial affairs.
These in scripture are called Baalim ; and by St Paul, lords ;
which is the literal translation of Baalim, — They had also infernal
gods, such as Pluto, Proserpine, Phadamanthus, &c. who ruled in
the invisible world, judged the dead immediateiy on their death,
and appointed them habitations according to their different cha-
.racter'?^'

Ver,

524*

1 CORINTHIANS.

Chap. VII I

6 Tci to us THERE IS

BUT one God, the Fa-
ther, (t|) of whom all
things ARE, and we {u?
y,vTcv) to him 5 ^ and one
Lord Jesus Christ, (V)
by whom all things are>
and we {2i') by him.

ledge

6 11?2?, t^ us Christians, there is in
the whole universe but one Gody just-
ly stiled the Father , because of him all
things are as the original cause, and
ive direct our worship to him ; and
one Lord, ruler, and mediator, even
Jesus Christ, bij %vhom, as the efficient
cause, all things are created, and nve
htj him worship the Father.

7 However, this knowledge, that an
idol is nothing, and that there is but
one (jod, and one Lord, is not in all
Christians. For some, until this hour,
in the belief of the idoFs existence as a
tutelar inferior god, eat the sacrifice,
as a thing offered to the idol, as a real
god ; a7id their conscience being erro-
neous, is defiled with idolatry, through
their eating these sacrifices.

8 But ye tell me, meat does net
now recommend us to God. For nei-
ther if ive eat all kinds indifferently,
do we thereby abound in goodness j
neither if we do not eat of some kinds,
are we on that account deficient ;
therefore, we have a right to eat the
sacrifices of idols, even in their tem-
ples.

Ver. 6. And vje to him. Kxi mn^ «5 eivrof. This sentence being
elliptical, to complete it, the word ■zs-^otrx.wnf^cifj may be supplied ;
IVe to him bow down as worshippers. See LXX. Numb. xxv. 2.
Or the clause may be translated, IVe worship him. See Ess. iv. 153.
1 Tim. ii. 5. Rora. xi. 36, Ephes. iv. 5, 6.

Ver. 7. Their conscience being weaky is defiled. The weakness of
their conscience consisted in their believing that idols had a real
existence as gods, and were employed by God in the government of
particular countries and cities. And the defiling of their conscience
consisted in their hoping to receive benefit from the idol, or at least
to a^'oid the effects of his wrath, by joining in the sacrifice that was
offered to him.

Ver. 8. For neither if ive eat, do we abound. This is the argu-
ment by which the false teacher and his adherents justified their
eating of the idol sacrifices. For they reasoned thus •, Since the
idol sacrifice consists of meat which the gospel allows us to eat,
and the eating, or the not eating of that meat, hath no influence to
make us cither better or worse men ; it is a part of our Chris-
tian liberty to eat of the idol sacrifice, if we choose to do it. That
ihis is the import of their argument, is evident from ver. 9. wliere

the

7 However, this know-
is not ifi all : for

some, until this hour, in
the conscience of the i-
dol AS A GOD, eat IT 33^
a thing sacrificed to the i-
dol AS A GOD ; and
their conscience being,
weak is defiled. *

8 But meat does not re-
commend \xz to God : for
neither if we eat, do we
abound', * neither if we
do not eat, are we defi-
cient.

Chap. Vlli.

9 Nevertheless, take
heed lest, perhaps, this
right * of yours become
a stumbling-block to the
weak.

10 For if any one see
thee ivho hast knowledge
{KuruMifAivo^i) at table in an
idol's temple, * will not
the conscience of him
ivho is weak (wxo^e^wS^jjc-g-
rxii be built up,) * be
encouraged to eat things
sacrificed to idols ?

1 1 And {i%i Tji)
through this thy know-
ledge shall the weak
brother perish, (see Rom.
xiv. 15. note 2.) for
whom Christ died.

J 2 But hi) thus sinmjig
against the brethren, and
mjounding * their weak

1 CORINTHIANS.

9 Nevertheless

52.

, though It were

lawful to eat theee ^.ic^ifices, ye •
should take heedy lest ptr haps by your
indiscreet use of it, this pretended
right of i/eurs become a stumbling- block
to the weak.

10 For if any Christian, who does
not know that an idol is nothing, see
thee ivho hast that knotvledge, eating a
sacrifice in an idol's temple. Will not
the conscience cf him ivho is iveak, and
believes thee to join in the worship
of the idol, be encouraged by thy ex-
ample, to eat things sacrificed to idols,
as real gods ?

1 1 And through the imprudent use
of this thy knowledge, shall the iveak
brother perish, by joining idolatry
with the gospel, or by relapsing into
heathenism, for whom Christ died ?
See 2 Cor. v. 15. note 1.

12 But, I must tell you, by thus
sinning against the brethren, and
wounding their ill-informed conscience^

the apostle replies, Nevertheless, take heed, lest perhaps this liberty,
or right of yours, become a sttimbling-biock to the weak.

Ver. 9. This right of yours. The word e|s(r<« has this sense, chap.
ix. 4. — The apostle docs not mean, that they had a right to eat of
the sacrifices in the idol's temple. For the sinfulness of that prac-
tice, he proves afterwards, chap. x. 15 — 23. Eut his meaning is,
This right which ye claim.

Ver. 10. — 1. An idoPs temple » Ei^aXeia. Josephus in his dis-
course against Appion, lib. 2. says, 'The heathens offer hecaiovihs to
their gods, x.xi ^^uitcci U^sici^ 7r^<^ ivu^av, and use their ternples for
their banqueting houses. This appears likewise from Judges Ix. 27.
Amos ii. S. See ver. 4. note 1.

2. Be built up. So the Hebrew word Nibnu, is translated by the
LXX. ?-Ial. iii. 15. Oucooe^vvrxi 7r6;si>r*f avciid, They that do wicked-
ness are built up. The same metaphor is used by the Latins : Plaut.
Trinum. Act i. Sc. 2. ver. 95. ^ti exadificaret suam inchoatam
ignaviam. The word build, in the metaphorical sense, is applied to
things bad as well as to things good. For as Le Clerc observes. It
signifies simply to increase, as those Increase a ]:oase, who, after lay-
ing the foundation, build upon it.

Ver. 12. And wounding. Kai rvsTTcvrtj, literally, And beating, or
smiting, as men do restive beasts. But beating, the cause is here
put for wounding, the effect.

Ver.

526 1 CORINTHIAKS: Chap. Vllt

ye sin cgahist Christ ^ whom ye wound conscience, ye sin against

in his members. Christ.

13 Wherefore, to occasion one's 13 Wherefore, if

perishing being a great sin, I de- meat make my brother

dare that if mi/ meat make my brc- stumbley I will (^-4 g<5 roi

ther fall into sin i 1 ivill never eat fleshy cuma) never ^ eat flesh,

lest I make my brother fall into sin, lest I make my brother

stumble.

Ver. 13. I will never eat flesh. To understand the propriety of
the apostle's resolution, we must recollect, that in the heathen
countries, a great part of the meat sold in the public markets was
sacrificed to their gods. And therefore, as the Jews were extreme-
ly scrupulous in every thing that had any relation to idolatry, it
might on some occasions be necessary for the Christians to abstain
from every kind of fiesh, to avoid giving offence to such converted
Jews as still retained their ancient prejudices. This is what the a-
postle told the Corinthians he would do as long as he lived. They
who impose on their weak and scrupulous brethren things which
they acknowledge to be indifferent, ought well to consider this pas-
sage of the word of God, together with what is written, Rom. xiv.
For if the apostle would eat no licsh, lest by so doing, he might
lead the weak to act contrary to their conscience, how will they
answer to Christ, who, by heavy penalties, constrain others contrary
to their conscience, to comply with things, which they themselves
acknowledge to be indifferent ?

C H A P. IX.

View and illustration of tin Subjects contained in this Chapter,

'T^HE false teacher having come to Corinth to enrich himselfj'
•*• we may suppose he was much disconcerted, when he found
that all the time the apostle had preached among the Corin=
thians, he had taken nothing from them on account of his main*
tenance, nor on any other account. "Wherefore to remove the
obstructions which Paul's disinterestedness had laid in the way
of his covetous designs, he boldly affirmed to the Corinthians,
that Paul was no apostle because he had not accompanied Christ
during his ministry on earth ; and that his demanding nothing
from them for his maintenance, shev/ed he was conscious to
himself he was no apostle, and had no right to maintenance
from the Corinthians. For if he knew himself to be an apos-
tle, why did he not use the rights of an apostle ? AVhy did he
not lead about a sister, or a wife to take care of him, as the o-
ther apostles did, and demand maintenance for her as well a's
for hiir.self ? This I suppose the false tescher had done. But

be

Chaf. IX— View. 1 CORINTHIANS. ^27

be that as it may, it cannot be doubted, that the Corinthians in
their letter to the apostle, mentioned the particulars which his
enemies objected to his character. Wherefore, after deciding
some very difficult questions which the Corinthians had pro-
posed to him, and particularly after affirming in the end of
chap. vii. that he had decided these questions by the inspiration
of the Spirit ; and after shewing himself a faithful apostl". of
Christ, by declaring in the end of chapter viii. his resolution on
all occasions to abstain from things indiffi?rent, rather than by
using his liberty respecting them, to lead his fellow Christians
into sin, he with great propriety introduced the proof of his
apostleship, and answered all the objections and calumnies
whereby his enemies endeavoured p discredit him in the eyes
of the Corinthians,

The proof of his apostleship, St Paul^ discussdd in a few
words, by asking the Corinthians, whether they did not know
him to be an apostle ? and a freeman, who had a right to preach
the gospel without reward, if he thought fit to do so ? v/hether
they did not know, thai he had seen the Lord since his resur-
rection f and whether themselves were not his workmanship, as

sn apostle of Christ? ver. 1 ^Whatever he might be to o-

thers, he was certainly an apostle to them. For their conver-
sion from heathenism, followed with the spiritual gifts which
he had conferred on them, was such an unquestionable proof of
his apostleship that they could entertain no doubt of it, ver. 2,

Next addressing the faction, he said, mine answer to them
who condemn me as no apostle, is this : I have a right to be
maintained at the charges of the persons to whom I preach, ver.
3, 4. — I have a right also, to lead about a wife who is a believer,
to take care of me, and I am entitled to demand maintenance
for her likewise, even as the other apostles do, and the brethren
of the Lord, and Peter, ver. 5.— Unless it be pretended, that of
all the ministers of the gospel, I and Barnabas onlv have not
that right, ver. 6. — His right to maintenance, he told them was
founded on the common sense and practice of mankind, who
gave maintenance to soldiers, vine-dressers, and shepherds, in
return for their hibours, ver. 7. — It v/as founded also on the law
of Moses, which forbade the Israelites to muzzle the ox, while
treading out the corn, ver. 8, 9, 10. — Wherefore, having sown
in the minds of the Corinthians spiritual things, that is, having
given them the first knowledge of the gospel, it was no great
return if he pr.rtook of their carnal things, ver. 11. — Especially
as others (meaning the false teacher) who had but lately come
among them had been plentifully maintained by them. But
though he had a complete right to maintenance, he had never
used that right, but had endured every hardship, that the gospel
pight not be hindered, ver. 12. — Farther, he told them, his

right

5iS 1 CORINTHIANS. View—Chap. IX.

right was founded still more directly on another precept of the
law, which appointed those who performed sacred ofRces, to eat
from the temple, ver. 13. — Nay it was founded on the will of
Christ, who had expressly authorised those who preach the gospel,
to live by the gospel, ver. 14. — But the apostle being a freeman,
who was at liberty to do in that matter as he pleased, he had
made use of none of these precepts and rights •, neither did he
mention them on this occasion, to induce the Corinthians to
give him maintenance. For he would rather die of want, than
be deprived of glorying in having preached the gospel, without
receiving any reward from his disciples for that important ser-
vice, ver. 15. — ^The reason was, he had nothing to boast of m
barely preaching the gospel ; because his conviction of its truth,
together with the command of Christ, laid him under such a
necessity of preaching, that he would be absolutely miserable,
if he did not make known things, which were of so great im-
portance to the world, ver. 16. — Now, said he, if I do this
with such willingness, as to endure every hardship in the course
of the work, for the sake of doing it successfully, I shall ob-
tain a distinguished reward. Whereas, if a stewardship of the
gospel is forced on me against my will, and I discharge it as
one constrained to undertake it, I shall have no distinguished
reward, ver. 17. — What then is the ground of the distinguish-
ed reward which I look for .? Why this, that whert preaching the
gospel, I do it without burdening the persons to whom I preach,
in order that I miay make the gospel successful, by not abus-
iQg the power which the gospel gives me, of demanding main-
tenance. For I who aim at a distinguished reward, would a-
buse that power, if by demanding maintenance, I hindered the
success of my preaching, ver. 18. — For the same reason,
though I be a freeman with respect to all men, (see ver. 1.) I
have made myself a slave to all men, by complying with their
prejudices and humours, as far as I could do it innocently, that
I might gain the more disciples to Christ, ver. 19. — More par-
ticularly, to the Jews I became as a Jew, ^c\ ver. 20, 21, 22.
— All this I do, for the sake of preaching the gospel success-
fully, that 1 may become a joint partaker of the rewards of the
gospel, with the most eminent apostles, ver. 23.

But, because the faction thought the apostle a fool for not
demanding maintenance, and because the rest might be surprised
at his subjecting himself to so many inconveniencies and hard-
ships while preaching the gospel, he put them in mind of the
bodily labours and hardships, to which their countrymen, who
contended in the games, subjected themselves, for the trifling
reward of a crown of green leaves which soon withered.
Whereas, he and his brethren apostles, in return for the bodily
labours and hardships which they endured, expected to obtain

an

Chap. IX.— View. 1 CORINTHIANS,

529

an incorruptible crown, namely, that distinguished reward of
which he had been speaking. The greatness therefore of the
reward sufficiently justified the apostles in the pursuit, although
it was attended with so much labour and suffering ; and shewed
that they had good reason to disregard every temporal advantage,
while pursuing a felicity of such magnitude, ver. 24. — 27.

Nev/ Translation.
CHAP. IX. 1 Am I
not an apostle ? am I not
a freeman ? (see ver. 19.)
have I not seen Jesus
Christ our Lord .'* (1
Cor. XV. S. Acts xviii. 9.
xxii. 14, 15, 18. xxiii.
1 1. xxvi. 16.) are not
ye my work in the Lord ?

2 If to ethers I be not
an apostle, yet to you, at
leasty I am : for the seal *
of mine apostleship ye
are in the Lord.

3 Mine answer to
them ivho condemn * me,
is this,

4 Have we not a right
to eat and to drink ? *

Commentary.
CHAP. IX. 1 My enemies say I
am no apostle, because I do not de-
mand maintenance. But I appeal to
you ; Am I not an apostle ? Am I not
a freeman^ who may demand a re-
ward for my labour, or not, as I
choose ? Have I not seen Jesus Christ
our Lord ? And can bear witness to
his resurrection. Are tiot ye my con-
verts in the Lord ?

2 Though to others I should not be
thought an apostle^ yet to you at least I
am an apostle : for the proof of mine
apostleship^ ye are by your being in
the Lordj through my preaching and
miracles.

3 Mine answer to them who con-
demn m£y for not taking mainte-
nance, is thiSf

4 Have J not, as an apostle, a
right to eat and to drink at the ex-
pence of those to whom I preach ?

Ver. 2. The seal of mine apostleship ye are in the Lord. This the
apostle had good reason to say, because, as he insinuates, 2 Cor. xii,
12. they had been converted by his working among them miracles
peculiar to an apostle j and because after their conversion he had
bestowed spiritual gifts on many of them in such abundance, that, as
a church, they were inferior to no church whatever. 1 Cor. i. 5, 6,
7. 2 Cor. xii. 13.

Ver. 3. 2o theyn who condemn me. For this sense of the word
ei.mK^ivit<rij see chap. iv. 3. note 1. The apostle's enemies did not,
as our translators express it, examine him about his not taking main-
tenance j as little did they pretend to examine him concerning his
apostleship. Eut they urged his not taking maintenance, as a proof
that he knew himself to be no apostle. This St Paul termed, a con-
demning Inm.

Ver. 4. Have we not^ i%u<riccvj a right to eat and to drink. The
right which all the ministers of the word had to be maintained by
their disciples, the apostle expressed by a right to eat and to drink,

VoL: L 3 X because

530 1 CORINTHIANS. Chaf. IX.

5 Have I mty as an apostle, a 6 Have we not a rigid

right to cany about a Christian wife to lead about a sister

to take care of me ? And may I not wife^ ^ as the other apoa-

lequire maintenance'" for her also ? ties, ^ and the brethren

even as the other apostles do, and par- of the Lord and Ce-

ticularly the brethren of the Lord, phas r ^-
(James, Judas, and Simon,) and Pe-
ter P

because Cbtlst bad said to tbe twelve, Mattb. x. 9. Provide neiiher
gold^ nor silver^ nor brass in your purses. 10. Tor the ivorhmdn is
worthy of his meat. In like manner to the seventy, Luke x. 7.
In the same house abide, eatin'^ and di'inhing such things as they give,
for the labourer is worthy of his hire. — The ^vord pozver, by which
pur translators have rendered i^HTieCy does not express the apostle's
meaning. Power is only an ability to do a thing ; -whereas, the a-
postle means a right to do v;hat he is speaking of.

Ver. 5. — 1. To lead about, uhxtpyi)/ ywcuxec, a sister wife, that is,
a Christian wife. Or the translation may be, a sister woman, a
Christian woman. Clem. Alexand. as quoted by Whitby say&,
*' They carried their wives about, not as wives, but as sisters, to
minister to those that were mistresses of families ^ that so the doc-
trine of the Lord might, without any reprehension, enter into the a-
parlments of the women." Nevertheless;, the manner in which this
affair is spoken of, inclines one to think, that the sister wife, or
woman, was carried about to minister to the apostles, rather than to
instruct their converts of the female sex. — In the eastern countries,
foi the reason mentioned Rom. xvi. 1. note 3. when people of con-
dition travelled, tliey either lodged with their acquaintance, or
carried servants with thrm. who provided such things as V\'ere m---
cessary to their accommodation in the public lodging houses. Jii
the Gentile countries, where the aposlles preached, they liad no
acquaintance or Jriends v/ith whom they could iovigc •, and therefore
i.ome of them, particularly the brethren of the Lord and Peler,
found it necessary to carry about with them a wife to make pro-
vision for them, at the expcnce of those to whom they preached.
This right, Paul told the Corinthians, belonged as much to him
;ind to Barnabas, as to the other apostles. But to render the gospel
■Tree of charge, he neither had used this right, ver. 12. nor ever
would use it, ver. 15. "Wherever he came he maintained himself by
his own labour.

2. As the other apostles F It seems all the aj^ostlcs took mainten-
ance from their disciples except Paul.

3. ^nd Cephas^ From this we learn, that Pe^er, here called by
his original name, cortinued to live with his wife after he became
an apostle •, also, that Peter as an apostle, pos'icssed no rights which
were not common to Paul, and to all the rest. 'I'hese facts I men-
tion, because traced to their obv^ious consequences, they utterly sub-
vert the main pillars of popery.

Ver.

Chap. IX.

1 CORINTHIANS.

531

6 Or have I only and
Barnabas * not a right to
forbear working ?

7 Who serveth in the
wars on his own charges
at any time ^. who plant
eth a vineyard, and doth
not eat of the fruit of it ?
or who feedeth a liock,
and doth not cat of the milk
of the flock ?

S Do I speak these
things according to man
(Rom. vi. 19. note 1.)
ONLT? or doth not the
laiUy alsOf saij these things ?

9 For in the law of
Moses it is written, Thou
shalt not muzzle the ox
treadin'y out the corn. *

o

Dorh God take care of
oxen QNLT F

10 Or (Xiyiiy p5.) doth

6 Or have I onlif and Barnabas ^ ot
all the preachers of the gospel, not a
ricrht to forbear ivorking for our main-
tenance while preaching ?

7 Who serveth in the warSf on his
own charges at any time ? Who plant-
eth a vineyard^ and doth not think
himselF entitled- to cat of the fruit of
it P Or what shepherd feedeth a flock,
and doth not jubtly eat of the milk of the

flock ? In like manner, I, who preach
to you, ought to be maintained by
you.

^ Do I speak these things, according
to the reason and practice of men onlij ?
Or doth not the law also j prescribe these
things F

9 For in the law of Moses, ii is
written (Deut. xxv. 4) thou shalt not
muzzle the oxj treading out the corn.
Doth Godf by this precept, take care
of oxen only, that they be properly
fed.?

10 Or, doth he command this chiefly
he command THIS chiefly for our sakes ? For cur sakes certainly
for our sakes } ' For our the command concerning oxen was

Ver. G« Or have I only and Eamabas F From this it appears, that
Barnabas as well as Paul preached the gospel without demanding
maintenance hora his disciples j and that, like Paul, he was hat^d
for his doctrine by the Judaizers. See Pret". 2 Cor. sect. 2. at the
end. The honourable mention whicii Paul made of Barnabas, in
this passage of his epistle to the Corinthians, deserves notice, as it
shews, that th^se good men, notwithstanding their sharp coatentiori
about John Mark, mentioned Acts xv, 39. entertained no resent-
ment 'Against each other on that account, but mutually esteemed
each other ; and perhaps on some occasions after that, preached the
gospel together as before.

Ver. 9. Mii^'zle the ox treading out the corn. The people of the
east did not thresh their corn as vvc d."^ ^ but they pressed out the
^rain by causing oxen to tread on the ears. This argument from
the law of Moses, may have been intended for the Jewish converts
at Corinth, some of whom I suppose hdd joined the false teacher.
The same may be said of the argument, ver. 13.

Ver. 10. Doth he command this, &.c. The precept concerning
Gxen, being introduced in the law immediately after precepts en-
joining justice and mercy in punishments, it v/as certainly intended

2 to

532

1 CORINTHIANS.

Chap. IX,

ivrttteny to teach us what is due to
those who labour for us. Because he
ivho plowethy ought to ploiv in hope of
receiving food and wages, and he ivho
thresheih in hope of food and wages,
ought to receive the object of his own
hope,

1 1 7/^ by the gospel, / have sown
the spiritual seed of knowledge and
virtue in youy it is a great matter ^ if
in return, I shall reap a sm;iU share
of your carnal things ? A little meat
and drink to support me while I
preach to you ?

12 If other teachers, who have
come to you since I left you, partake
of this pciuer over youy of eating and
drinking, (ver. 4.) at your expence,
ought not /, who converted you, ra-
ther partake thereof ? l^evertheksSy I
have not at any time used this power.
But 1 bear all hardships^ that I may
not, by demanding maintenance, give
any hinderance to the gospel of Christ.
See ver. 18.

13 How can ye doubt my right
to maintenance ? Do ye not know that
the Levites who perform sacred offices,
tat from the ttmple of the tithes and

sakes (y*{, 9^.) certainly it
nuas written ; because he
who ploweth, ought to
plow in hope ; and he
who thresheth in hope,
OUGHT to partake oi his
own hope.

1 ] If we have sown
spiritual things in you, is
IT a great matter, if we

shall reap
things ?

your

carnal

12 If others partake of
(t/,?, 71.) M/'j- power over
you, * 0 UGH 2' not we ra-
ther ? («AA«e, 81.) Never-
theless, we have not us-
ed this power ; (^uXXot) but
we bear all things, that we
may not give any hinder^-
ance * to the gospel of
Christ.

13 Do ye not know,
that they who perform sa-
cred offices, eat (ex) from
the temple ? they who

to impress the Israelites ^vith a sense of the obligations of justice and
iiUraar/ity towards rational creatures, as the apostle here aflirms.

Ver. 12.-— 1. Fower O'uer you. Elaa-tec? vf*6if. We have the same
form of expression, Matt. x. 1. John xvii. 2. — The others who par-
took of this power over them^ were the teachers of the faction, who at
the expence of the Corinthians, lived in great luxury among them,
1 Cor. iv. 8. 2 Cor. xi. 20.

2. Hinderance to the gospel. By preaching the gospel free of ex-
pence, the apostle rendered it the more acceptable to the Gentiles,
and drew them the more readily to hear him. There was another
reason also for his demanding no reward for preaching \ namely that
in future ages, mankind might be sensible, that in preaching the gos-
pel he was not animated by any worldly motive, but merely by a
full persuasion of its truth. Foreseeing, therefore, that his disinter-
estedness would in all ages be a strong proof of the truth of the gospel,
the apostle gloried in preaching it to all men without fee or reward.
See ver. 15.

Ver.

Chap. IX,

1 CORINTHIANS.

5Sg

wait at the altar, * do
not they share with the
altar ?

14 So also the Lord
hath appointed them who
preach the gospel, to
live (sjt) bi^ the gospel.

15 But I have used
none of these PRE-
CEPTS ; neither have I
written these things that
it should be so done (ev
«^«t) to me : for it were
good for me rather to
die, than that any one
should make my boasting
void. (See 2 Cor. xi.
7—10.)

16 For (iccw, 124.)
ivhen I preach the gos-
pel, I have nothing to
boast of ; because necessi-
ty is laid upon me ; yea,
woe is unto me, if I
preach not the gospel.

17 (r^^g, 97.) mixj, if
I do this ivillinglyy * I
have a reward ; * but if

first fruits ? The priests nvho nvait at
the altar, do not they share in the sa-
crifice ivith the altar ?

1 4 iSi? also, the Lord Christ, in the
commission which he gave to his
disciples. Mat. x. 10. hath authorised
them nvho preach the gospel, to live by
the gospel.

15 Buty though my right to
maintenance, as an apostle, be esta-
blished by the precepts, both of the
law and of the gospel, / haiye used
7ione of these precepts, neither have I
'written these things, that when I
come again, / should be maintained by
you. For it <were good for me, rather
to die of labour and want, than that
any one shtuld deprive me of nvhat I glo-
ry in, namely, that I preach the gos-
pel to all mankind without rewanl.

16 For when I preach the gospel as
others do, receiving maintenance, I
have nothing to boast oj; because by
Christ's appearing to me and com-
manding me to preach, necessity is
laid upsn me, yea I should be miserable
by the reproaches of my own con-
science, if I preached not the gospely of
the truth of which I am so fully
convinced.

17 Nciv, if I do this so willingly
as to forego maintenance, and en-
dure hardships more than the other

Ver. 13. The?/ who wait at the altar. In the original it is, (ng««-
^^ivovTii, ^i assident.) Who sit at the altar; a phiase which denotes
continual and persevering service at the altar. In the firsl clause of
the verse, the service of the Levltes is supposed to be alluded to )
but in this clause, the service of the priests.

Ver. 17. — 1. Now if I do this willingly. Tlie apostle means his
preaching the gospel from a conviction of its truth, and from a re-
gard to the glory of God and the good of men •, for these principles
would make him not only firm, but cheerful in the work.

2. I have a reward. 1 shall obtain that distinguished reward,
which in the life to come, will be bestowed on them who turn many
to righteousness, and who in that work undergo great hardships. —
This was St Paul's case, who in his journies underwent innumerable
dangers, hardships, and bodily fatigue.

Ver.

1 CORINTHIANS.

Chap. IX.

npostles, 1 shall obtain a distinguished
reward. But if unwiUing on my
part, / am intrusted ivith the steivard-
ship^ and shew nb zeal in discharg-
ing its duties, / have no distinguished
reward.

1 8 What then to me is the cause of
the distinguished reward ? Why
this, that when preachings I sJiall esta-
blish the gospel of Christ without charge
to my disciples, in order that I may
not abuse (oee chap. vii. 31. note 1.)
my pfoxver in the gospel of demanding
main.tenance, which I would do, if
thereby I hindered the gospt

19 Therefore^ though I be
man (ver. 1.) <ivith respect to all men^
I have made myself a slave to all^ by
complying with their prejudices
vv'lien I could do it innocently, that

a free-

the more disciples to might

1 might gain
Christ.

20 5^, to the Jews^ out of Judea,
/ became as a Jew, I abstained from
the meats which they reckoned un-

imwillingly I am entrust-
ed with the stewardship^
I HAVE NO REWARD,

(See Rom. .xii. 6. note 3.)

1 S What then to me is
Mf reward } * 77/«2.'when
preaching, (^/ith) I shall
establish the gospel of
Christ without charge,
in order that I may not
abuse my power in the
gospel.

19 {Vet,, 93.) Therefore,
though I be i3! freeman,
[iK, 160.) it'ith respect io
all MEN,-/ have enslaved
^ myself to all, that I

gam

the

n:iore.

20 (IC«;, 212.) 5o to
the Jews, I becam.e as a
Jew, * that I might gain

Vcr. 18. What then to me is the reward '^ This is an elUptlcal ex-
pression, which the scope ot' the apostle's discourse diiects us to sup-
ply, as i have done in the commentary.

Ver. 19. — 1. / have enslaved mijsef to all. Euavrav i^^tXtarx..
There is a peculiar beauty in the oiiginal expression. Slaves wrought
Tor their masters without hire, and were caretul to comply with their
humours. The apostle, while preaching the gospel, reduced him-
self to the condition of a slave, both by serving all men without
hire, nay without requiring maintenance from them, and by com-
plying with their prejudices, in all cases where he could do it with-
out sin.

2. That I might gain the more. Yii^^,;s-a. By using this word, the
'Apostle insinuates, that his converting men to Christ, was a part of
the gain or hire, which he proposed to obtain by preaching the gos-
pel.

Ver. 20. To the Jews I became as a Jew. In the preceding chap-
ter, the apostle ordered the Corinthians to comply with the preju-
dices ot their weak brethren, in the aftair of meats sacrificed to idols,
and deci^.red his own resolution, that if his eating meat occasioned
others to sin, he • 'onld n.^r eat iiesh while he lived. I-t is therefore
yrobable, that his becoming to the Jews as a Jew^ means, that he
I b ervcd the distinction of meats enjoined by Moses, Vvhile he lived

with

Chap. IX.

1 CORINTHIANS.

535

the Jews ; to those tinder
the law, as under the
law, that I might gain
t/me ytider the law :

21 To these nuiihout
law, as without law, (yet
net being without law
to God, but under laiv to
Christ,) that I might gain
THOSE IVHO ARE with-
out law.

22

the weak 1 h;'-

fame as weak, that I might
gain the weak. To nil I
have become all things,
that by all means I might
Pave some.

23 (A?, 103.) Now,
this I do for the sake of the
gospel, AND that I may be-
come a joint pariaker ' of
its REWARDS.

24 Do ye not know^ that
they who run in the sta-
dium, ^ run, indeed, all,
but one ONLY receiveth

clean, that I might gain the Jews to
Christ: To those in Judea, who are
unde?- the law of Moses as the law of
the state, I lived as under the law,
by observing its precepts, that I
might gain those in Juden, who are
imder the law.

2 1 21? persons not subject to tlie law
of Moses, I became as not subject to
that law, by not enforcing it on
them, ^yet riot being without the law
of God written on my heart, but un-
der the /^7i; enjoined by Christ) that I
might gain the Gentiles who are with"
out the law, and averse to its rites.

22 To the weak, who think some
things sins which are lawful, I became
as weak, by abstaining, from these
things, that Imight gam the weak. To
all 1 have become all things^ that by all
innocent compliances rendering myself
acceptable, / might save some.

T6 Now, all this I do for the sake of
making the gospel successful, and that
I myself may becofue a joint partaker of
its rewards, with those who are most
eminent for their active virtues.

24 Do ye not know, that they who

run in the stadiu

m, rim

indeed alL but

one only receiveth the prize P where-
as, in the Christian race, the success

^vith the Jews in tbc hcslhen countries. Also it may refer to his
circumcif.i'ig Timol-hy, to render his preaching acceptable to the
Jews. These coraplianccs with the prejudices of the weak he shew-
ed nly to gain their good-^vill. For when the judaizing teachers
insisted on the observance of any of the rites of the law as necessary
to salvation, he always resolutely withstood them, as in the case of
Titus, Gal. ii. 3. 5. l'^.

Ver. 23, Thai I may become a joint partaker. Pierce, in his note
on Philip, i. 7. translates o-vy;<o<v&'y(^ avra, a joint communicator of it,
namely, yr the gr^spel. See chap. x. 16. note 2.,
• Ver. 24. — 1. Run vi the stadium. The place where the athletes
contended, was called the stadium. — The Isthmian, one of the four
sacred games, being celebrated in the territory of Corinth, the apos-
tle, in xvriting to the Corinthians, very properly used arguments ta-
ken from these rnmcs.
' ' ' 2. 5o

536 1 CORINTHIANS. Chap. IX.

of one is no hinderance to that of the prize ? So run * that

another. So run that ye all may lay ye may lay hold on THE

hid on the prize. PRIZE, ^

25 A^ow, that I do and suffer such 25 (As, 103.) Notify

things for the gospel, cannot be every one ivho contendeth is

thought strange by you who know, temperate * in all things:

that every one who contendeth in the They indeed^ that they may

games, is temperate in all things ; receive a fading crown, *

2. So run. In the race, tliere were certain rules prescribed, which
those who ran were obliged to observe. They were to run on the
side of the course assigned to them. They were not to trip nor jos-
tle one another, &c. In like manner, in running the Christian race,
we must observe all the rules of conduct prescribed by Christ, other-
wise w^e cannot hope to receive the prize,

3. That ye may lay hold on the pri%e. Concerning the different
prizes, see ver. 25. note 2. See also Philip, iii. 12, 14. notes, where
some of the agonistical ivords and phrases are explained.

Ver. 25. — i. Is temperate in all things. Those who taught the
Gymnastic art, prescribed to their disciples the kind of meat that
was proper, the quantity they were to eat, and the hours at which
they were to eat. (This was called te,isiyKQ<puy»v.') They prescrib-
ed to them likewise, the hours of their exercise and rest. They for-
bade them the use of vrine and women. So Horace tells us, Art.
Poet. lin. 412.

- ^ui studet cptatam cursu contingere metam,
Multa tuiit fecitque puer ; sudavit ct alsity
Abstinuit venere et vino.

This whole course, which lasted for many years, was called Atncvjcri^
Exercise. Hence the ancient monks, who imitated and even out-
stripped the athletes, in their rules of temperance, and in the labori-
ousness of their exercises, were called Acrs&/5T«<, Ascetics.

2. Receive a fading crown. The crowns for which the Greeks
contended in the gamef, were for the most part of the leaves of trees,
which though evergreens, soon withered. In the Olympic games,
sacred to Jupiter, the crowns were of the wild olive ; in the Pythian,
sacred to Apollo, they were of laurel: in the Isthmian, of pines ;
and in the Nemeaean, of j-rrzij/Zs^^f, ox parsley. The honours likewise
of which these crowns were the pledges, by length of time lost their
agrecableness, and at last perished, being all confined to the present
life. But the crown for which Christians contend, being a erown
of righteousness^ 2 Tim. iv. 8. and a crown of life^^zmts i. 12. Rev.
n. 10. it never fades, as the apostle observes in the next clause ; that
is, there shall never be any period put to the honours and advan-
tages, of which this crown is tlie pledge.

3. But we one that does not fade. The apostle's enemies, who from
his not taking maintenance inferred that he was no apostle, affirm-
ed, that whatever disinterestedness he might pretend, it was not

credible

Chap. IX. 1 CORINTHIANS. 557

but we one that does not they indeed , that they may receive a
fade, ^ crown which soon Jades f but we, that

we may receive one that does not fade,

261 therefore so run,' 26 Animated by the hope ot the

(i? UK ei5»A*»5) as not out of never fading crown, / so run as one

view,* So I boXy as not not out of the view of his jadge. 5^

beating the air. ^ / boxy as not beating the airy without

any antagonist.
27 But I bruise * my 27 But I bruise my body ; (the lusts

credible that he would undergo such continued labour in preaching,
and in complying with the huspours of mankind, unless he had
reaped some present advantage from his labours. But to shew ihem
the futility of their reasoning, he desired them to consider the long
course of laborious dijcipline and exercise, which tne athleies sub-
mitted to for so small a prize as a crown of green leaves, which, af-
ter their utmost pains, they were not sure of obtaining, and v;hich,
when obtained wouid soon fade, with all its honours and advantages.
Whereas, by the labours and sufferings which he underwent as an
apostle, he was sure of obtaining an infinicely better crown, which
will never fade.

Ver. 26.— 1. I therefore so run. The reward being so great, I do
not exert myself with just so much agility and strength as is suffi-
cient to ensure the prize. But I exert myself to the utmost, as one
who is sensible that he is always in the view of his judge.

2. As not out ofvieiu. The Greek adverb «^;?A<ir$ comes from *J;i-
A(^, a word which signifies a thing not manifest or apparent. Luke
xi. 44. Te are, as rm fAtn/iciH* tm xh^a, as graves which appear not. I
have given the adverb the sense of the adjective, out of view unseen^
because the apostle's meaning is, " I run according to all the rules
prescribed, and with the greatest activity j knowing that in no part
of the course I am out of the view of my judge, and of a great con-
course of spectators." Christ the judge of the world, observes how
every man behaves in the station assigned to him, and that with as
much attention, as the judges and spectators observed the manner
in which the athletes contended.

3. So I box, as 7iot beating the air. This is an allusion to the ex-
ercise with the gauntlet, used by the athletes for the purpose of ac-
quiring agility and dexterity in boxing j an allusion also to the
rxiufixp^itt, or /fiock battle, which was a prelude to the true battle.
This kind of fight Virgil hath described, ^neid v. lin. 376.

alternaque jactat

Brachia protendens, et verberat ictibus auras.

— In allusion to the difference between the jr^o^vy^u and the real
battle, the apostle told the Hebrews, chap. xii. 4. Not yet unto blood
have ye resisted^ fighting against sin.

Ver. 27. — 1. But I bruise my body. The word v^awKt^u, pro-
perly signifies to beat and bruise the face whh the fist, or cestus, in

Vol. I. 3 Y the

538 1 CORINTHIANS. Chap. IX.

and passions of my body,) and having body, and lead it captivey
conquered it, I lead it captive: lest lest perhaps {K^v%oi,i) hav-
perhaps havitig proclaimed to others y ing proclaimed ^ to others y

tlie manner of an athlete, so as to make the parts about the eyes
black and blue ', lividum reddo. — By hi; hodij^ the apostle means his
eld man^ or corrupt affections.

2. And lead it captive. The word ^«A«7i;y<y, is applied to the leading
an enemy away captive from the Jield of battle. It denotes therelore
an absolute victory. Ihis and the former word are very emphatical,
conveying a lively idea of the apostle's activity in the battle against
the animal part of his nature, and of the obstinacy of his enemy,
and so heightening the victory, \f\ contending for the incorrupti-
ble crown, the apostle did not exercise himself as the athletes often
did, b7 beating the air, without any adversary to oppose him, but
he engaged immediately in actual battle, and bruised his body, his
iusts, and passions, which made a violent resistance. Continuing .
however to exert the whole strength of his mind in governing hisi
passions, he at length entirely subdued the animal part of his nature,
and made it as implicitly obedient to the spiritual part, and to the
will of God, as a vanquished enemy Jed away in chains is to his
conqueror. — Ihis passage, in ivhich the strong and continued exer-
tion's necessary for restraining men's fleshly appethes are described,
being plainly metaphorical, the papists have erred in interpreting it
literally, and in founding on the iitfcral sense, their fastings, and
courgings, and bodily penances, whose influence, it is well known,
IS to nourish superstition, and to make the pretended penitent care-
less of real holiness j but by no means to weaken his animal passions,
or to correct his vicious conduct. ^

?>. Lest perhaps having proclaimed to others. As this discourse is
?tn allusion to the Grecian games, 1 have translated the word KY^t^v^as.
literally, Lave proclaimed, — At the opening of the games, an herald,
or cr/Vr, publicly proclaimed the names of the combatants, and the
combat in which theyvvcie to engage, agreeably to a register kept
for the purpose by the judges, who were called Hellanodicks: When
their names were published, the combatants appeared, and were
examined, whether they were free men, and Grecians, and of an
unspotted character. Then ' the- crier commanding silence, laid his
hand on the head of the combatant, and led him in that manner a-
long rlie stadium, demanding with a loud voict of all the RS<:cmbly,
*'■ Is there any one who can accure this man of ary crime ? Is he a
robber, or a slave, or wicked and depraved in his life and manners'?'*
See chap. xi. 31. note. Having pasreJ through this public inquiry
into their life raid character with honour, the combatants were led
to the altar of Jupiter, and iht rp, -wltli llicir relations, sware they
would net be guilty of any fraud or action tending to the breach
of the laws of the sacred games. And to excite tlit ardour df the
combatant^;, the croiuns, the rewards of victory, lay during the con-
test, full in their view, on a tripod, or table placed in the stadium.
V- "e were also branches of palms exposed, which the victors uere

to

Chap. IX. 1 CORINTHIANS. 5S9

I myself should be c7ie the qualifications required in the
•not approved, ^ combatants, and the laws of th^

combat, / my self should he one not ap-
proved,

to receive along with the crowns, and which they carried in their
hands as emblems, says Plutarch, oi: the insuppressible vigour of their
body and nilnd.

But though the conquerors, immediately on their gaining the
victory, were entitled to the chaplet and the palm, yet Pet. Faber,
Agonist, lib, i, c. 30. conjectures, from a passage of Chrysostom,
that the victors in the morning combats did not receive their crowns
till r.oon, wheii it is supposed the spectators, as well as the victors^
weie dismissed to take srome refreshment before the atternoon com-
bats began \ the conquerors in v;hich wete, in hke manner, obliged
to wait for their leward till the evening. To this custom the a-
postie is supposed to allude Heb. xi. 40. — To have given the crown
to every single victor, immediately on his foiling his antagoni:r.
would have interrupted the combats, especially as the crowns wc.t.
delivered with much ceremony. For the conquerors being sum-
moned by proclamation, marched to the tribunal of the Hellano-
dicks, who examined their conduct . during the combat. Then a
herald taking the chaplets from the tripod, placed them on the head
of sucli of the conquerors as were approved by the judges : and
putting into their hands the palms, they led them th'is equipped
through the stadium, preceded by a trumpeter, who during the pro-
cession proclaimed with a loud voice their names, the names of
their fathers, and of their countries, and specified the particular
combat in which they were conquerors. And as they passed along,
they wdre saluted with the acclamations of the spectators, accom-
panied with showers of herbs and flowers, thrown upon them from
every side.

Such was the office of the herald, or crle^-^ in the sacred games.
In allusion to that oftlce, the apostle calls himself K):^v|, the herald,
in the combat for immortality \ because he was one ot the caief of
those who were employed by Christ to introduce into the stadium
such as contended for the incorruptible crown. He called them to
the combat j he declared the kind of combat in which they were to
engage j he proclaimed the qualifications necessary in the comba-
tants, and the laws of the battle. Withal, he encouraged the com-
batants, by placing the crowns and palms full in their view.

4. I myself should be one not approved. At/r;^ oj^ox<<«(^ yii'^A^W'o.
literally, I imjself should he without proof. Here «5?x<u^, signifies
one who when tried in tbe manner desciibed in the preceding note,
was found not to be of the character and station re:j";ired by the
established regulations. Besides the previous trial, the Hellanodlcks,
or judges, after the combat was over, made a most accurate and ira
partial scrutiny into the manner in which the victors had contended,
in order to find whether th-^y had contended f.vwjwaj, according to
the laws of the combat. And if^, on trial^ it appeared thit they had

2 faii^d

540 X CORINTHIANS. View.— Chap. X.

failed in the Icas^particular, they were cast, the term for which was
iKx^tH<r^eci. See 1 Cor. xi. 31. note. In consequence of this sen-
tence, they were denied the crown, and sometirces beaten out of the
stadium with disgrace. Such contenders, whether they were cast
before or after, the combat, were A^oKifiot, persons not approved.
Wherefore, to avoid that disgrace, the apostle who was a combatant
in the Christian race, as well as an herald, was careful to qualify
himself for the combat, and, in combating, to observe all the laws
of the combat, lest having proclaimed these laws to others, he should
be found not approved himself. This the apostle said to stir up all,
but especially the ministers of the gospel, to the greatest diligence
in acquiring habits of self-government and purity, not only that they
may secure to themselves the crown of righteousness, but that they
may be patterns to their people.

The foregoing account of the Grecian games is mostly taken from
West's Pindar.

C H A P. X.

Fiew and Illustration cf the Matters handled in this Chapter,

THE apostle's design in this chapter cannot be rightly under-
stood, unless we suppose the Corinthians, in their letter,
to have put three questions to him concerning meats sacrificed
to idols. First, whether they might innocently go with their
heathen acquaintance into the idol's temple, and partake of the
feasts on the sacrifices which were eaten there in honour of the
idol : Secondly, Whether they might buy and eat meats sold
in the markets, which had been sacrificed to idols ? Thirdly,
Whether, when invited to the houses of the heathens, they
might eat of meats sacrificed to idols, which were set before
them as a common meal ? — To the first of these questions, the
apostle answeretl, chap. vii. That their joining the heathens,
in their feasts on the sacrifices in the idoFs temple, even on
the supposition that it was a thing in itself innocent, might be
a stumbling-block to their weak brethren, in which case it
ought to be avoided ; but whether such a practice were a thing
innocent or sinful in itself, he did not on that occasion consi-
der. In this chapter, therefore, he resumed the subject, that
he might treat of it fully, and answer the other questions pro-
posed to him by the Corinthians relative to that matter.

The false teacher, to free the brethren from their scruples
respecting the feasts on the sacrifices in the idol's temple, had
I suppose told them, that their knowledge and profession of
the gospel, rendered chem so much the objects of the favour
of God, that he would not be displeased with them, if, to gain
the favour of the heathens, and to save themselves from perse-
cution, they partook of their feasts in the idol's temple. He

added.

Chap. X.—View, 1 CORINTHIANS, Ul

added, that whatever influence their eating of these sacrihces
might have to pollute them, assuredly their baptism, but espe-
cially their eating the Lord's supper, would have a greater influ*
ence to sanctify them.

The confutation of these fallacious arguments, the apostle
brought from what happened to the Israelites, the ancient peo-
ple of God, who were as much the objects of il»e divine fa-
vour as the disciples of Christ could be. They were led out of
Egypt under the cloud, and mads to pass through the Ked
Sea in a miraculous manner, ver. 1.— By being in the cloud
and in the sea, they were all baptised into the belief that Mos-
es was commissioned by God to deliver them, ver. 2 They

all ate the same spiritual meat, and drank the same spiritual
drink, ver. 3, 4 — In short, they ail enjoyed the favour of God.
together with the external privileges belonging to his people,
in as ample a manner as the professed disciples of Christ did.
And, therefore, if external privileges accompanied with the di-
vine favour, could have secured those who possetised such ad-
vantages from displeasing God, the Israelites must aiways have
continued the objects of his favour. Nevertheless they refu'j-
ed to go into Canaan, for v/hich sin God was so exceedingly dis-
pleased with them, that he destroyed them all in the wildcrni'ss,
except Caleb and Joshua, ver. 5. — To bring these things iiome
to the Corinthians, the apostle told them, that the sins wiiich
brought destruction on persons so high in favour with God,
are examples to mankind in every age, to prevent them from
lusting after the pleasures of the table, as the Israelites lusted
after the flesh-pots of Egypt, ver. 6.— and from becoming ido-
laters, as many of them became, v/hen dancing round the altar
which Aaron had raised, they worshipped the golden calf in
the frantic manner in which the heathens worshipped their i-
dols, ver. 7 — and from committing whoredom, as many of
them did with tiie daughters of Monb, for which twentv-three
thousand of them were slain in one day, ver. 8.-— and from
tempting Christ by distrusting his care, as the IsraeHtes temp-
ted God by speaking against him and against Moses, forbrnip--
ing them out of Egypt to die in the wilderness ; and for that
great sin were destroyed of serpents, ver. 9. — and from mur-
muring at the restraints laid on them by the gospel, and at the
sufferings to which they were exposed in their passage to hea-
ven, as the Israelites murm.ured, on account of the difficulties
they had to encounter in taking possession of Canaan, and v/ere
destroyed, ver. 10. — All these things the apostle told the Co-
rinthians, happened to the Israelites as examples, and are v/rit-
icn for our instruction, that we may avoid courses which prov-
ed so destructive to them, ver. 11. — The whoredom of the Is-
raelites with the daughters of Moab, was mentioned to the

Corinthians

^.i^ I CORINTHIANS. View Chap. X.

Corinthians oil this occasion, v/irh singular propriety, because,
the Moabitish women tempted the Israelites to commit forni-
cation, by inviting them to partake of the sacrifices of their
gods ; the very thing which the apostle v/as exhorting the Co-
rinthians to avoid.

As the foregoing facts, recorded in the scriptures, were set
before the Corinthians, to shew them how dangerous it is for
persons who are the objects of God's favour, and who enjoy
great external privileges, to fancy their sins an iiot displeasing
to God, the apostle drew this conclusion from the whole :
ivherefore^ let him ivho thinketh he standt'th firm in the favour ot
God, take heed kit he fall ^ ver. VI — and by taking notice, that
rhe Corinthians were exposed to none but common temptationsi
he insinuated that there was no reason for their being so
anxious to gain the favour of heathens •, especially as
God, who hath promised to assist his people, is faithful, and
will nor suffer them to be tempted above what they :ir^ able to
hear •, or with the tem.ptation will make a passage fov r't^em out

of it, ver. 13 In short, idolatry having proved so ruinous to

the ancient Israelites, the apostle earnestly exhorted the Corin-
iliians io fi'e from //, ver. 14.

But the false teacher, it seems, had told the Corinthians, that
their partaking with the heathens in their feasts on the sacrih-
ces in the idol's temple, was not idolatry in persons who knew
that an idol is nothing in the world, because to such it was on-
ly a common meal. In what follows, therefore, the apostle
proved, that such an action was a real worshipping of the idol,
on Vv'hose sacrifice they feasted. And to draw the attention of
the Corinthians to what he was going to say, he told them he
would ?peak to them on that subject as to luise men^ (an ap-
pellation of which the Greeks were exceedingly fond,) and de-
sired them to judge impartially, of what he should say to them,

ver. 15 Do not we, said he, who are the disciples of Christ,

consider our joint drinking of the cup in the Lord's Supper, as
a symbol of our joint partaking of the benefits procured by the
t,!iedding of the blood of Christ ? And our joint eating of the
;oaf in the Lord's Supper, as a symbol of our joint partaking of
rhe benefits belonging to the body or church of Christ ? ver.
1G."-And because there is one loaf used in the Lord's supper,
^ve the many who partake of it, are tiiereby declared to be one
body or society, under the government of one head, and to be
animated by the same principles, and to follow the sam.e prac-
tices, ver. 17 The Jews, likewise, entertain the same senti-
ments, with respect to those who join in their religious ser-
vices. Do they not hold, that the persons who eat of the sa-
crifices oiTered to the God of Israel, are joint partakers of his
altar; that is, join in the worship performed to him on the rd-
* tar.

Chap. X.—View. 1 CORINTHIANS. 54S

tar, and partake of the benefits procured by that worship ? vcr.

IS By parity of reason, they who in the idol's ten>ple cat of

thr- sacrifices offered to the idol, are justly considered by the
heathens as joining in the worship of their gods, and as declar-
ing their desire, jointly to share with them in the blessings
which their gods are supposed to bestow. Nay, they consider
them as holding communion with them, both in their princi-
ples and practices. This application of the' argument, indeed,
the apostle iiath not made ; but in the following verse he sup-
poses his readers to have made it ; for he adds, wliat then do
I affirm, namely, when I say, that your eating the sacrifices of
idols is a joint participation in their worship? Do I r.ffi:rni
that an idol is a god ? or that the sacriiTces offered to idols,
are sacrlhces to beings who are gods ,'' ver, 19. By no means.
But I afhrm, that the sacrifices which the heathens offer, they
offer to demons , that is, to the souls of dead men, and to evil
spirits, neither of whiv:h are gods ; since they have no power in
the government of the universe, as the heathens fancy. And I
would not have you to be joint partakers with the worshippers
of demons, either in their principles, their practices, or their ex-
pectations, ver. 20. — Besides, the worship of the true God is in-
compatible with the worship of demons : for it consists in good
dispositions, and virtuous actions. Whereas the worship of
demons consists in vile affections, lewdness, and all manner of
debauchery. Therefore, ye catmot consiistently partake of the

table of the Lord, and of the table of demons, ver. 2.1 Some

of you pretend, that ye eat the sacrifices of idols, to shew your
belief that an idol is nothing. But I reply, ye thereby provoke
:he Lord to jealousy, because, by the heathens, your eating of
these sacrifices is con;>idered as an honouring and worshipping
of the idol. Now, before ye give the heathens reason to think
that ye pay to their idols tlie honour which is due to Christ, yei
should know that ye are stronger than Christ, to defend your-
selves against his wrath, ver. 22.

Y\^ith respect to the questions, whether the meats sacrificed
to idols, which wc. '• sold in the markets, might be eaten by Chris-
tians ; and whether they might eat of the^e meats in the houses
of thr heathens/ when set before them as a common, not as a
religious meal, tlie apostle observed, first, that although under
the gospel all meats are lawful to every person, all meats are not
expedient fo? every person. And even in cases where they are
'Expedient, the eating of them may not tend to the edification of
uihers, ver. 23.- -Secondly, that in the use of meats, one ought
to study not his own advantage only, but the advantage of hh
neiglibour ahc , ver. 24-. — And having laid down these princi-
ples, he desired the Cor:uthians to eat whatever was sold in the
shambles, v/ithcut inquiring whether it had been sacrificed to

idols

5U ' I CORINTHIANS. View.—Chap. X.

idols or not j because they knew that idols have no dominion
over the world, but that the earth is the Lord's, and all that it
contains, ver. 25, 26.— And if a heathen invited them to his
house, and they inclined to go, they were to eat whatever was
set before them, asking no questions for conscience sake ; be-
cause by no reasonable construction, could that action be con-
sidered as a worshipping of idols, even though the meat they
were going to eat, had been sacrificed to an idol, ver. 27. — But
if on such an occasion, either a heathen, or a Jew, or a weak
Christian, should say to them, this is meat sacrificed to an idol,
they were to abstain from it, on account of the weak conscience
of him who shewed it ; because by shewing it, he declared that
he considered the eating of that meat as a partaking in the wor-
ship of the idol to whom it had been offered, rer. 28. — If thou
reply, why should my liberty be governed by another's opinion ?
and, seeing God hath allowed me to eat all kinds of meat, why
should I be blamed for eating any particular meat, for which I
give God thanks ? ver. 29, 30. — My answer i?, for the very rea-
son, that by the free gift of God all his good creatures are be-
stowed on thee, thou art bound in eating and drinking, as in all
thy actions to consult the glory of God, who has commanded
thee, even in indifferent actions, to consider what may be good
for the edification of others, ver. 31.- — I therefore exhort you,
in using your Christian liberty to become no occasion of stum-
bling, neitlier to the Jews, nor to the Gentiles, nor to the
Church of God, ver. 32. — ^This is the rule I myself follow, not
seeking mine own advantage only, but the advantage of others
also, that they may be saved, ver. &3. — And ye should become
imitators of me in this disinterestedness, even as I also am there-
in an imitator of Christ, chap. xi. 1. — By telling the Corinthi-
ans that he followed this rule, and that in following it, he imi-
tated the disinterestedness of Christ, he insinuated, that the be-
haviour of the false teacher was of a different kind. He regard-
ed only his own gratification and profit, and had no regard to
the advantage of others.

Commentary. New Translation.

CHAP. X. 1 Ye think yourselves CHAP. X. 1 (A*) Now

so much in favour with God, that I would not have you ig-

he will not be displeased, though ye norant brethren, J/z^/ our

eat the sacrifices of idols. But I fathers ^ were all under

Ver. 1. — 1. Our fnthers ; that is, our predecessors in the church
of God. For the Corinthian church being chiefly composed of
Gentiles, the Israelites could not be called their natural fathers. Or
the apostle's meaning may be, The fathers of us Jews.

2. IVcre all under the cloud. See 2 Pet, i. 17. note 2. — The Is-
raelites by the cloud were defended from the Egyptians, Exod. xiv.

20-

Chap. X. 1 CORINTHIANS. 545

the cloud, * and all pass- would not have you igmranif irelhre^j,
ed through the sea ^ thai our fathers were in such favour

with God, that they were all tttyier
the protection of the cloudy and all
pas Sid through the sea ;
9. And all lOere bap- 2 And all were baptized into the

tized into Moses (see belief of Moses's divine mission, by-
chap, i. 13. note 3.) in their being hidden from the Egyp-
the cloud, and in the tians in the cloudy and by their pass-
oSea ; * ing through the sea miraculously ;

3 And all did eat the S And all did eat the same typical

same spiritual meat j ^ meot with th it which we eat m the
(Exod. xvi. li^.) Lord's supper. For the manna, like

the bread in the supper, signified the

doctrine of Christ.

4? And all did drink 4 And all did drink the same tijpi-

the same spiritual drink : cal drink. For they drank of water

for they drank of the fiom the typical rock^ nvhich water

spiritual Rock, * which followed them : And that rock was a

20. // was a doud and darkness to them^ hut it gave light by night to
these i so that the one came not near the other all the night. See also
Psal. cv. 39. Tills cloud accompanied tliem in their journeyings,
and was spread over them like a covering, to defend them from the
heat of the sun, which in the deserts of Arabia is intense, Numb,
xiv. 14. Tkif cioitd stand eth over them. Some are of opinion, that in
those parts of the wilderness where the Streams from the rock eould
not follow the Israelites, they received rain for drink by showers
from the cloud : and to this they apply Psal. Ixvlii. 9. Thou^ 0 Lord^
didst send a plentiful rain, whereby thou didst confirm thine inheritance
when it was weary.

Ver. 2. In the cloud and in the sea. Because the Israelites, by
being hid from the Egyptians under the cloud, and by passin^*-
throagh the Red Sea, were made to declare their belief in the Lord,
and in his servant Moses, Exod. xiv. 31. the apoi«tle very properly
represents them as baptized into Moses in the cloud and in the sea.

Ver. 3. The sarn-e spiritual meat. The manna is called the same
.spiritual meat, because the spiritual blessings v;hich it typified, were
the same vvith those typified by the bread in the Lord's Supper,
John vi. 51. which the Corinthians ate, and by which they thoiighc
themselves secured against being defiled by eating the idol sacri6ce?.
See ver. 4. note 3. — We have the word spiritual used in the sense
oi typical, Rev. xi. 8. Which spiritually (that is, typically) is called
Sodom and Egypt. — That the feeding of the Israelites vvith manna
had a typical meaning, appears from Deut. viii. 3. and that it signified
true doctrine in particular appears from Psal. Ixxviii. 25. where the
manna is called angels food,

Ver. 4. — 1. They drank of the spiritual Rock. Here the roch is

Vol. r, ^ Z7: pr:'

546 1 CORINTHIANS. Chap. X.

type of Christy as the source of all the followed ^ TH£M ; and

reveht'ions of God. that Rock was Christ. ^

5 Notwithstanding the Israelites 5 Nevertheless^ with the

were thus favoured, with the greater greater j?artoi them j God

put for the water that came out of the rock. Water was twice
brought from a rock by miracles for the Israelites in the wilderness.
Once in Rephidim in the wilderness of Sin, which was their eleventh
station after they came out of Egypt, and before they came to
Mount Sinai : consequently it happened In the first year of the
Exodus. The history of this miracle we have Exod xvii. — The se-
cond time water was brought from a rock was at Kadesh, in the
wilderness of Zin, which was their 33d station. This happened in
the fortieth year of the Exodus, soon after Miriam's death, Numb.
sx. 1. To both places the name of Aleribah w 21s given-, but the
latter was called Meribah Kadesh, to distinguish it from Meribah of
Rephidim, It is of the miracle performed in Rephidim which the
apostle speaks 5 for, he says, the greater part of them who drank of
the lock were cast down in the wilderness.

2. V/hkh followed thetn. The rock here, as in the former clause^
is put for the water from the rock. This it seems came forth from
it in such abundance as to form a brook, which is said, Deut. ix. 21.
to have descended out of the Mount, that is, out ofHoreb, Exod. xvii.
5, 6. for before that miracle there was no brook in these parts.
The issuing of the water from the rock is said to have been like a
riverj Psal. Ixxviii. 16 cv. 41. The truth is, 600,000 men with
their women and children and their cattle required a river to supply
them with drink. Accordingly the river from the rock followed
them. For, as Wall observes, Crit. Notes, vol. i. p. 106. from
Horeb, which was an high mountain, there may have been a descent
to the sea *, and the Israelites during the 37 years of their journey-
ing from Mount Sinai may have gone by those tracts of country, iti
which the waters from Horeb could follow them, till in the 39tk
year of the Exodus they came to Ezion Gaber, Numb, xxxiii. 36.
which was a port of the Red Sea, a great way down the Arabian
side, where it is supposed the waters from Koreb went into that Sea.
The country through which the Israelites journeyed so long a time,
being watered by this river, produced, no doubt, herbage for the
cattle of the Israelite?, which in this desert must otherwise have
perished. But in the 40th year of the Exodus, leaving Ezion
Gaber to go into Canaan by the east border of Edom, they no sooner
entered the desert of Zin, which is Kadesh, than they were a second
time distressed for want of water.

3. j4nd that Rock was Christ, That the waters which issued
from the rock of Horeb were a type of the revelations to be made
to the world by Christ and his apostles, consequently that the rock
itself was a type of Christ may be gathered from Christ's own
words, who, in allusion to the waters flowing ftom the rock, and
perhaps to explain their spiritual or typical meaning, said, John vii.

37.

Chap. X. 1 CORINTHIANS. 547

was not well pleased ; ' part of them God luas much displeased*
for they were cast doivn Jor they ^uere cast doivti in heaps kill-
in the wilderness. ed in the ivilderness^ because they re-
fused to go into Canaan.

6 Now these things 6 Noijj the sin and punishment of
have become examples ' the Israelites in the wilderness have be-
aver. 11.) to us, in order come examples to us^ that ijue should not
that we should not be be lusters after the evil meats of the
lusters after evil things, heathens ; even as tJie Israelites, dis-
even as they lusted. satisfied with the manna, lusted ^kcr

the flesh-pots of Egypt.

7 Neither be ye idola- 7 N either y by partaking of the sa-
ters, * as some of them crifices of idols, be ye idolaters, as
wire; as it is written, some of them were: as it is written,
(Ex. xxxii. 6.) The peo- The people sat down to eat the sacrifices,
pie sat down ' to eat and to drink the libations offered to

37. If any man thirst, 1st him co?7is unto me and drink. Besides,
Christ still, more plainly taught concerning the manna with which
the Israelites were fed in the wilderness, that it was a type of him
and of \\\sjlesh, which he was to give for the life of the world^ Joha
vi. 51. For he calls himself, ver. 32. The true bread from heaven -^
and ver. 35. The bread of life. If therefore the waters from the
rock typified the revelations made to the world by Christ, and his
prophets, and apostles, well might Paul say, That rock was a type
^f Christ, The waters in Ezekiei's vision seem to have had the
same typical meaning with the water from the rock.

Ver. 5. Nevertheless with the greater part of them God was not
vjell pleased. The apostle, ver. 3, 4. having told the Corinthians,
that all the ancient Israelites in the manna ate the same spiritual
meat with them, and in the water from the rock, drank the same
spiritual drink, he observed in this verse, that the spiritual meat ai^d
drink, with which the Israelites were fed, did not keep them from
sinning *, and that their sin.<5 were so displeasing to God that he cast
them down in the wilderness. Wherefore the Corinthians could not
Taney, that their spiritual meat and drink would make thera incapa-
ble of sinning. As little could they fancy, that if they sinned, God
would not be di«p1 eased with them.

Ver. 6. These things have become examples to us. Tvts-ci tjf^aiv tyi-
vjiS-jjc-iTK. The same phrase 1 Pet. v. 3. Tv^oi y<yo^«?4/ tk ts-oi^h^j
is rendered in oar bibles. Being ensamples to the flock.

Ver. 7. — 1. Neither he tje idolaters. By no means join the hea-
thens in their idolatrous fea-^ts, because if the persons whose friend-
ship ye wish to cultivate tempt you to commit idolatry, neither your
superior knowledge, nor the spiritual gifts which ye possess, will
absolutely secure you against their allurements. Of these things ye
have a striking proof in the ancient Israelites.

2. Sat down. In an:ient times the Hebrews always sat at meat,
Gen. xliii. ?,?:. It w?5 in later times only, that, in compliance with

2 the

54sS I CORINTHIANS. Chap. X.

the golden calf, arid rose up to dance and to drink, and rose

round the altar "which Aaion had up to dance. ^
raised.

8 Neither let us commit whoredofn, 8 Neither let us com-
as many of them committed whoredom, mit luhoredom^ ' as some
with ti.e daughters of Moab, and oi them committed luhore-
nvere slain in one day^ twenty- three dom, and fell in one day
thousand; so extremely displeasing twenty-three thousand. '
was that sin to God.

9 Neither let us grievously tempt 9 Neither let us griev-
Christ by distrusting his provid -nee, cusiy tempt Christ. * as
as even many of the Israelites tempted even some of th:m
God, by spying he had broagh: them tempted, ^ (Numb. xxi.

the manners of the Gieeks and Romans, they lay on couches at their
meals.

3. ui^nd rose lip, -x-xiZc-tv, to dance. In this sense the Gieeks used
the word ■srea^^iHv, Ari^topuan. Ran. lin. 443.

That is, " Now go in the circle sacred to the goddess, crowned
with fiowers, dancing in the pleasant grove." From this it appears,
that dancing was one of the riies practif>ed by the heathens in the
w^oishlp of their gods. And that the Israelite? worshipped the
♦tolden calf by dancing, is evident from Exod. xxxii. 19. where it is
said of Moses, That he saw the calf and the dancing, and Closes'* anger
waxed hot. - ■ ■ .

' Ver. 8. — ^-1. Neither let liS commit whoredom . This exhortation the
apostle gave to the Corinthians, because in their heathen state, they
had practised whoredom as an act of worship acceptable to their dei-
ties. See Pref. to tViis Epist. sect 2. Nay, after their conversion,
jome of them hsd not allexed their manners in that particular, 2 Cor.
:ai. 21.

2. And fell in one dcnj twenty-three thqusand. Twenty-four thou-
hand are ?aid, Numb. xxv. 9. to have died of the plague. But if
the number was more than twenty- three thousand, and less than
twenty-four, it might be expressed in round numbers either way.

Ver. 9.-^ — 1. Neitler let us griemusly tempt Christ, That Christ
nfter his resurrection, was invested with the government of the
^^orld, is evident from his o\-Tt v>'t)rds, Matth. xxviii. 18. and from
'Kphes. i. 20 — 22. Wherefore, when the Corinthians, to avoid
persecution, ioincd the heathens in their idolatrous feasts, they shew-
r.d great distrust of the power and goodne<is of their master's go-
%'ernmcnt. Tiiis the spostle justly termed a gricuous tempting of
Christ.

2. As even seme of them tempted. Most commentators, suppose the
lercon temptsd bv the TsvKelites v;iis Christ, bccaii<e he is mentioned

immediate^-

CriAP. X. 1 CORINTHIANS. 553

5.) and perished (uaro) by to die in the v;ilderness, and perished

serpents. ^. by serpents.

10 Neither murmur 10 Neither murmu^ ye^ on account
ye, as even some of them of the malice and power of your
murmured, and perished enemies, as even many of the Israelites
by the destroyer. ^ murmured^ when thty heard the re-
(Numb. xiv. IJ, 29.) port of the spies, and perished by the

destroyer.

1 1 Now, all these 1 1 Noiv all these things y (as I said
things happened to them before, ver. 6.) happened to the Israel-
AS {rv^efy types) exam' ites as examples^ and are luritten for
plesy ^ and are written our admonitiot\y ivho have seen the end.
for our admonition, * of the Mosaic agesy that we may not

immediately before. But that supposition makes Christ the person
who spake the law to the Israelites at Sinai, contrary I think to
Heb, i. 1. where it is said, God^ who spahe to the fathers by the pro-
phets, hath in these last days spoken to us by his Son. For God who
spake to the fathers by the prophets, being tht: person who hath
spoken to us by his Son, he cannot be the Son. See also Heb. ii.
3, 3. xii. 26. I therefore think, the person tempted by the Israelites,
was God the Father, and that the word God might be supplied as
properly as the word Christ. Yet I have not ventured to insert Jt in
the translation, lest it should be thought too bold an innovation y
though I am sensible it is the true method of completing the sentence.

3. And perished by serpents. In the history, these are called ^f/fry
sei-^ents. Gesner is of opinion that these serpents were of the dipsas
kind, which Lucian hath described in his treatise entitled Dipsades,
where, speaking of the deserts of Lybia, he says, " Of all the ser-
pents which inhabit these solitudes, the most cruel is the dipsas, no
bigger than a viper, bat whose sting causes most dismal pains, even
till death. For it is a gross venom which burns, breeds thirst, and
putrifies : and those who are affiicted with it, cry as if they were in
the fire." For an account of the dipsas, fee Kolben'*i State of the
Cape of Good Hope, vol. ii. p. 165.

Ver. 10. Perished^ vto ru eXoB-^ivra, by the destroyer. This de-
stroyer, was called by the .Tev/s, the angel of death, and Sa;nael. tic
is called, Heb. ii. 14. Hint who had the power of death, that is the
devil ; and Heb. xi. 28. 'O oAcB^^ivuv, He who destroyed the first-born.

Ver. 11. — 1. 'Now all these things happened to them as examples.
Tvxrot. The apostle's meaning is, that punishment intlictetl on sin-
ners in a public and extraordinary manner, makes them examples of
the divine vengeance to their oxvn generation, and to all succeeding
ones which have any knowledge of their history.

2. Admonition. U'4^('rix literally signifies, the putting of the mind
in a proper posture for action by good instruction.

S. On whom the ends of the ages are come. This may mean the
end of the Mosaic dispensation, whos" duration was measured by ages
or jubilees. See Rora. xvi. 25. note 3. — Or it may signify the last

dispensation

$m

1 CORINTH! ATSrS.

Chap. X.

&in In the expectation, that because
we are the people of God we shall
not be punished.

12 Wherefore^ let him luko thinhth
he standeth firmly (ixed in the divine
favour, by being in the church, and
by vising the sacraments, take heed
lest he fall.

13 Your joining the heathens in
their idol feasts, to avoid persecu-
tion, is inexcusable. No temptation
hath as yet taken you, hut what is mo-
derate. And as to what is future,
God is faithful, *who will not suffer
i^ou to be tempted, above what ye are
able ; but w:ll make with the tempta-
tion, also a passage out. This I de-
clare to you, that believing God^s
promise, ye may be able to bear till the
promised reiief come.

14j Wherefore, my beloved, trust In
God, -dind fee from the idolatrous feasts
of the heathens.

15 To shew, that the eating of
the sacriiice in the idoPs temple is a
real worshipping of the idol, 1 will
speak as to wise men ; judge ye concern-
ing the force cf the following argumint.

\Q The cup of blessing in the Lord's
supper, for which we bless God, and
which v/e drink, is it not the symbol

upon whom the ends of
the ages ^ are come.

12 Wherefore, let him
who thinketh he stand-
eth, take heed lest he
fall.

IS iVb temptation Jtath
taken you, but such as
belongs to man ; " and
God IS faithful, who will
not suffer you to be
tempted above what ye
are able ; but will make
with the temptation, al-
so a passage out, that ye
may be able to bear.

3 4 Wherefore, my be-
lovedy flee from idolatry.

15 I speak as to wise
men ; (see chap. iv. 10.)
judge ye what I say.

16 The cup ofbles-
s.Ing (supp. "^tx) FOR
which we bless, ' is it

dispensaiion of religion. For there was tne patriarchal age or di$>
pensation, the Mosaic age, and the gospel age.

Ver. 13. But such as belongs toman; such as Is moderate. So
the words is used, 2 Sam. vii. 14. I will chasten him ivith the rods
of men ; I will chastise him in n:ioder.^tion. At the time the apos-
tle wrote this, the Corinthians had not been greatly persecutet\
1 Cor. Iv. 8.

Ver. 16— 1. Which we bless, 'o ivMyv^n, literally, for which
'♦ve speak good words of praise and tlianks, as is plain from chap,
xi. 24. where this blessing is interpreted by the giving of thanks. The
phrase here, denotes the whole communicants joining together in
blessing God over the cup, for bis mercy in redeeming the world,
through the blood of Christ. For both Luke and Paul in their ac-
count of the institution, express this part of the action, by ivx,et^^^A'<*'i,
hamng gken thanks. Hence the service itself hath long borne the
■name ot the Eucharist, or thanksgiving, by Avay of eminence.

2. It

Chap. X. 1 CORINTHIANS. 551

not the joint participa- of our joint participation of the bless^

tion * of the blood of ings pvocmed by the blood of Chriit ?

Christ ? The loaf which The loaf which ive break and eat, is it

we break, is it not the not the symbol of our joint participa*-

joint participation of the tion of the benefits belonging to the

body of Christ ? body or church oj Christ P

17 ('Ot;, 2 54<.) Because 17 Because there is one loaf in th«

THERE IS one loaf, * ive Lord's supper, ive the many disciple$

the many * are one body : ^ of Christ, are thereby shewn to b«

for we all participate of one society, whose principles, prac-

that one loaf. tices, and hopes, are the same ; for

to declare this, lue all participate of

that one loaf.
1 S Look at Israel after 1 8 Look at the natural Israel : are

the flesh. * Are not they mt they who eat of their sacrifices , con-

2. Is it not x.6nmi»^ the joint participation of the b/ood, &c. For the
different significations of the word Kommut^ see 1 John i. 3. note 3.
— This account of the Lord's Supper, the apostle gave, to shew the
Corinthians, that as by eating thereof the partakers declare they have
the same object of worship, the same faith, the same hope, and the
same dispositions with the persons whom they join in that act of reli-
gion, and that they will follow the same course of life , so in all rea-
sonable construction, by eating the sacrifices of idols, the partakers
declare that they are of the same faith and practice with the wor-
shippers of idols y that they have the same objects of worship with
them ; and that they expect to share with them in the benefits to be
derived from that worship.

Ver. 17. — 1. Because there is^ ug a^ro^, one loaf. The Greek
word x^r(^^ especially when joined with words of number, always
signifies a /oaf and is so translated in our bibles, Matth. xvi. y.
Do ye not yet understand, neither remember the fi^e, a^r^, /oaves of
the five thousand^ — Matth. iv. 3. Command that t/iese stones he made
et^Tu;, /oaves.

2. We the many. 'Oi TriXXei here, and ver. 33. signifies the whole
community of Christians •, just as Tri^i zroXXa/t, for many, Matrh. xxvi,
28. signifies a// mankind. The same signification li '^eXXct hath,
Rom. V. 19.

3. Are one body. The interpretation of this phrase given in the
commentary, is confirmed by the apostle himself, chap. xil. 13. where,
in allusion to our drinking of the cup in the Lord's Supper, he says,
jind all Jiave been made to drink cf one Spirit. See note 3. on that
verse.

Ver. 18. — U Look at Israel after tlie flesh. Israe/ after tlie fleshy
signifies the natural descendants of Israel, who worshipped God by
sacrifices according to the law. For there is an Israel after the Spi-
rit, a spiritual Israel, consisting of believers of all nations. These
are called the Israel of God, Gal. vi. 16.

2, Partakers

552 1 CORINTHIANS. Chap. X.

sidercd by them ^s joint partakers in tuho eat of the sacrifices,

the worship performed on the altar ? [ic^imui) joint partakers of

By parity of reason, they who eat the altar ? ^
of the idol sacrifice, partake in the
worship of the idol.

19 JVhat then do I affirm F That an 19 What then do I af^
idol is a real god, contrary to what I j^rm ? that an idol is any
have always taught you ? Or that an th'ingy or that an idol sacri-
idol sacrijice is a sacrijice to a real di' fice is any thing ?
vinity ?

20 / affirm neither of these : hut^ 20 iV(?. But, that what
that nvhat sacrifices the heathens offer, the heathens sacrifice, they
they offer to demons, and not to God. sacrifice to demons, * and
Now, I nvotild not have yon, by eating not to God. ■* (Ae) Now, I
their sacrifices, to become joint par- would not have you to be-
iakers with the votaries of demons, come joint partakers with
either in their worship, their prin- demons.

ciples, their practices, or their
hopes.

21 Besides, as the worship of 21 Ye cannot drink
God consists in holy affections and the cup of the Lord, and
virtuous actions, but the worship of the cup ^ of demo/is : ye

2. Partakers of the altar ? This argument drawn from the senti-
ments of the Jews, was used with peculiar propriety in reasoning
with the false apostle, who was a Jew, and who, to ingratiate him-
self with the Corinthians, had encouraged them to eat of the idol sa-
crifices.

Ver. 20. — 1. They sacrifice to demons. The word Kccii^ovix, De-
mons, is used in the LXX. to denote the ghosts of men deceased ; and
Josephus, Bell. hb. vii. c. 6. says, demans are the spirits of wicked men.
It is therefore probable, that the writers of the New Testament used
the word demon in the same sense, especially as it is well known,
that the greatest part of the heathen gods were dead men.— The
heathens wt)rshlpped two kinds of demons, the one kind were the
souls of kings and heroes deified after death, but who could have no
agency in human affairs. The other kind of demons, were those e-
vil spirits who under the names of Jupiter, Apollo, Trophonius, &c.
moving the heathen priests and priestesses to deliver oracles, greatly
promoted idolatry. See I Cor. xiv. 32. note 2.

2. And not to God. The heathens in general, had no idea of God;
that is, of an unorlginated, eternal, immutable, and infinitely perfect
Being, the Creator and Governor of all things.

Ver. 21. — 1. The cup of demons. In the heathen sacrifices, the
priests, before they poured the wine Upon the victim, tasted it them-
selves \ then carried it to the offerers, and to those v.'ho carhe with
them, that they also might taste it, as joining in the sacrificCj and re-
ceiving benefit from it. Thus Virgil^ TEneid. vlil, 273.

^itore

Chap. X.

1 CORINTHIANS.

553

cannot partake of the tahk
ef the Lordy and of the
table * of demons.

22 Do we provoke the
Lord to jealo'isy ? * are
we stronger than he ?

23 All MEATS * are
lawful to nie, but all are
not expedient : (see ch.
vi. 12.) all are lawful to
me^ hilt a// do pot edfy,

24< Let no one seek his
own ADVANTAGE ON-
LY ^ hut each that (t» srspa,
Rom. xiii. 8. note) of his
neighhour ALSO,

25 Whatever is sold in
the shambles, cat^ asking
no question [}ixy \l2.)on
account of conscience, *

26 For the earth i3 the

demons in debauchery, ^fc/7«,»7c/ con-
sistently drink the cup of the Lord^
and the cup of demons : ye cannot par^
take of the table of the Lordy and of the
table of demons.

22 Since the heathens consider
our eating of the sacrifice, as a wor-
shipping of the idol, De ive provoke
the Lord to jealousy ? Are we stronger
than hey to defend ourselves against
the effects of his wrath ?

23 With respect to meats, I ac«
knowledge that under the gospel, all
kinds of fneats are laivfui to every
oncy but all are not expedient : all are
lawfuly but the eating of all doth noL
edify others,

24? In the use of meats, as in
every thing else, Let no one nek his
bwn advantage or pleasure cnlyy hi-t
let each study the advantage and hap-
piness of his neighbour also.

25 On these principles, I give you
the following rules concerning
meats : luhatever is sold in the sham"
hlesy eaty asking no question about its
having been sacrificed to idols, on
account of your knoivledge that an idol
is nothing.

26 For the earth is the Lord^Sy and

^uare agitCy Q juveneSy tantorutn in munere laudum^
Ctngite fronde comas ^ et poculu po'glte dextris^
Coinmunemque vccate deum^ et date vina volentes. .

2. Of the table of demons ; that is, of the sacrifice offered to de-
mons, which was eaten on a table in the demon's temple. See chap,
viii. 10. note 1.

V'!r. 22. Provoke the Lord to jealousy ^ This is an allusion fo
Exod. x:c. 5. where, after prohibiting the worshir^ping of imacre ,
God adds, / the Lord thy God^ am a jealous God.

Ver. 23. All meats are lawful. As the apostle is speakni^" uF
TP.eats sacrinred to idols, the yvoxdmeatSj not things, must be SiippHed
here.

Ver. 25. Gn account of conscience. Besides what is expressed in
the commentary, thi: may imply one's belief in the sovereign domi-
nion of God, and his disclaiming all dependence q,x\ idols

Vor . r.

4 A

554^ 1 CORINTHIANS. Chap. X,

every thing it contains : and no de- Lord's, and the fulness '

mon hath any dominion over the thereof. (Psal. xxiv. 1.)
earth, and its fulness.

27 And if any heathen invite you 27 And if any of the
to his house, and ye incline to go, unbelievers invite you, and
ivhatever is set before you^ eat^ asking ye incline to go, whatever
no question about its having been sa- is set before you, eat,
crificed to idols, on account of your asking no question on ac-
knowledge that the earth is the count of conscience.
Lord's.

28 But if any one present, (ver. 28 But if any one say
32.) say to youy This dish // made of to you. This is a thing sa-

jiesJi sacrificed to an idol ; insinuating crificed to an idol: do not

that he considers your eating of that eat, ^ on accomtt of him

dish, as a joining in the worship of who shewed it, and of

the idol, do not eat of it, on account of conscience : for the earth

not offending him who shewed it, and is the Lord's, and th*"

of conscience. For the earth is the fulness thereof. *
Lord^Sj and the fulness thereof

29 NoWf when / say conscienccy I 29 (A*) Now, I say
do not mean thine own conscience ; conscience, not thine own,
for thou knowest that the eating of but that oftJie other.

Ver. 26. The earth is the Lord'^Sy and the fulness thereof. For the
meaning of t3-A>5^«^e», fulness^ see Colo-^s. ii. 9. note 1. By this ar-
gument the apostle taught the Corinthians, that their knowledge and
faith as Christians, should hinder them from asking any questions
concerning their food, which might lead the heathens to think that
they ackno\vledged the power of their deities, either to give or to
withhold any part of the fulness of the earth, from the worshippers
of the true God.

Ver. 28. — 1. This is a thing sacrificed to an idol ; do not eat. The
heathens often in their own houses, made an ordinary feast of a part
of the sacrifice, chap. viii. 4. note 1. To these entertainments, the
apostle told the Corinthian brethren they might lawfully go, when
invited. But on such occasions, if a Christian domestic or slave,
by informing them that this or that dish consisted of things which
had been sacrificed to an idol, signified that they considered their
eating these things as sinful, they were to abstain from them for the
reasons mentionec m the text.

2. Tor the earth is theLord^s, and the fulness thereof. This clause
is omitted in the Alex. Clermont, and other MS:-, and in the Syriac,
Arabic, and Vulgate versions j and some other critics think it dis-
turbs the sense. But it renders the argument more complete *, for
the meaning is, the Lord to whom the earth and its fulness belong,
having allowed men a sufficiency of oiher wholesome f icd, no one
is under any necessity of offending those, who are either ignorant or
scrupulous, by eating a^particular kind.

Ver.

Chap. X.

1 CORINTHIANS.

555

(imrt yu^i 98.) But
why is my liberty judged
hif another's conscience ?

^0{ZtU,\0^.)Besidesy
if by grace I be a partak-
er, why am I evil spok-
en of for that for which
I give thanks ?

31 E<Ts«y, 1^2,) There-
fore, whether ye eat, or
drink, or whatever ye do,
do all to the glory of
God. »

Htci iv^cciti^y Koiif 214.) Be
ye no occasion of stumblings
neither to the Jews, nor
to the Greeks y nor to the
church of God.

33 Even as I please all
men in all things, not
seeking mine own advan-
tage ONLY, but that of the
many ALSO, that they
may be saved.

CHAP. XI. 1 Become
ye imitators of me, even
as I also AM of Christ.
(Rom. XV. 3.)

such a dish, is not a worshipping of
the idol ; hut the conscience of the other y
who views it in that light.

Perhaps thou wile reply, But why
is my liberty ruled by another's con-'
science,

SO Besides, if by the free gift of
God to whom the earth belongs, /
be allowed to partake of all. kinds of
food, Why am I speken of as an evil
doer y for eating that n\Q2Ltfor which I
give thanks to God ?

31 In answer, I szy, for this very
reason that ye are allowed to partake
of all kinds of food, whether ye eat, or
drink, or whatever ye do, ye are bound,
to do all to the glory of God, by doing
it agreeably to his will.

32 By your meat, therefore. Be ye
no occasion of sin, neither to the unbel'.ev-
ing Jews by lessening their abhor-
rence of idols, nor to the unbelieving
Greeks by confirming them in their
idolatry, nor to the church of God, by
making the ignorant think you idola-
ters.

33 Even as 1 endeavour to please
all men in all things innocent, not
seeking my own advantage onlyy hut
that of the many aUo, that by rendering
myself acceptable to them, / may
promote their salvation, to the great
glory of God.

CHAP. XI. 1 Herein, become ye
imitators of me, even as I also am of
Christ, who did not please himself,
but in all his actions promoted the
good of others.

Ver, 31. Do all to the glory of God. By this precept, the apostle
hath taught us, that our greatest duty is to promote the glory of
God, by regulating all our actions according to his will ', that in
many particular actions we ought to have God's glory actually in
view, and in all the rest habitually j and that by none of our ac-
tions we should dishonour God, either by committing sin ourselves,
or by leading our weak brethren into sin. This great duty towards
God, our Lord inculcated in the first petition of his prayer j Hallow-
ed be thv name.

2 CHAP.

556 1 CORINTHIANS. View— Chap. XL

C H A P. XI.

View and If lustration of the Directions and Reproof s given in this
Chapter,

T^ROM the things written in this chapter, and in chap. xiv.
-*- ver, 34-, 35, 36. it appears, that some of the Corinthian
women, on pretence of being inspired, had prayed and prophe-
sied in the Chrit:tian assemblies as teachers : and while perform-
ing these offices, had cast off their veils, after the manner of
the heathen priestesses in their extasies. These disorderly prac-
tices, the false teacher, it seems, had encouraged, ver. 16. from
a desire to ingratiate himself with the female part of the Co-
rinthian church. But' the apostle's adherents, sensible that it
did not become the women to be teachers of the men, had re-
strained them. And this having occasioned disputes between
the church and the faction, the church, in their letter, applied
to the apostle for his decision In answer, he first of all com-
mended them for having held fast liis traditions or ordinances
concerning the public worship of God, ver. 2. — Next, he ex-
plained the foundation on which his ordinances relating to the
public worship were built, namely, the subordination of all men
to Christ, the subordination of woman to man, and the subor-
dination of Christ to God. For by this subordhiation, the be-
haviour, both of men and women in the public assemblies was
to be regulated, ver. 3. — Every man, says the apostle, who
prayeth or prophesieth in public with his head veiled, disho-
noureth Christ his head ; who having given man authority o-
ver woman, is dishonoured when the man renounceth that au-
thority, by appearing veiled in the presence of the woman as .
lier inferior, ver. 4. — On the other hand, every woman who
prayeth or r^'ophesieth in public with an unveiled head, dis-
honoureth the man her head : because the wearing of a veil be-
ing an expression of inferiority, by appearing in public unveil-
ed, she rencunce^h her subjection to the man her superior, and
ictteth herself on an equality with him. Besides, for a woman
to throw off her veil in public, was the same kind of indecency
as to appear with her head shaven, ver. B. — Wherefore, says
the apostle, if it be a shame for a woman to appear in public
shorn or shaven, let her be veiled, ver. 6. — Farther, the differ-
ent mental and bodily accomplishments of man and woman,
shew, that in the public assemblies for worship, men ought not
to be veiled, nor women unveiled, ver. 7.=— The subjection of
woman to man, appears even fron^. the man's being first made,
and from the woman's being made for the man, ver. 8, 9. — For
which reason, the woman ought to have a veil on her head hi
the church, as a mark c5 !ier subiection. Bv adding, because of

Chap. XL— View. 1 CORINTHIANS. 557

the angels^ the apostle put women in mind of the weakness of
their mother Eve, who was deceived by an evil angel, ver. 10.
— In the mean time, that women might not be too muchhum^
bled by what he had said, he observed, that in the method of
salvation, man is not regarded separately from woman, nor wo^
man separately from man ; but the same way ot salvation is
appointed for both sexes, and the same blessings are promised
to both in the gospel, ver. 1 1. — Besides, as the woman springs
from the man, so the man is born into the world of the woman ;
and both by the power of God, ver. 12. — Next, to shew the
impropriety of women's praying in public unveiled, and oi
men's praying veiled, the apostle appealed to the feelings of
the Corinthians, ver. 13. — and asked them, whether reason
and experience did not teach them, that if a man suffers his
hair to grow long for an ornament to him, as women's hair is
to them, it is a disgrace to him. Because men being designed
for the laborious occupations both of war and peace, long hair
;s extremf^ly inconvenient, especially in warm climates, and
fherefore is used only by the effeminate, ver. 14.— But womea
being formed to sweeten the toils of men by their beauty, if
they have long hair it is a glory to them ; their hair being giv-
en them as a veil to heighten their charms, ver. 15. — His dis-
course on this subject, the apostle concluded with telling the
faction, that if any teacher contentiously insisted tliat women
jnight prav and prophecy in the church unveiled, he ought to
know that the apostles allowed no such custom, neither was it
practised in any of the churches of God, ver. 16.

The Corinthians had likewise been guilty of great irregula-
rities in celebrating the Loid's supper. For the apostle told
them, that though he praised them for observing his precepts
i\\ general, he did not praise them for this, that they came to-
gether in their religious meetings, not for the better, but for
the worse ; making these meetings the occasion of strengthen-
ing the discord that had "aken place among them, ver. IS, 19.
— For when they came together in the church to eat the Lord's
supper, they formed themselves into separate companies. Per-
haps those vho had been baptized by the same teacher, sat
down by themseWes at separate tables. Or, as violent conten-
tions about diff'eient matters had arisen among the Corinthians,
probably they were so displeased with one another, that nei-
ther of the factions would allow any to join them, except their
own adherents. To correct these unchristian practices, the
apostle told them, their coming together into one place was not
all that W3S necessary to the right eating of the Lord's supper.
They ought to have eaten it togetTier in a body, as jointly bear-
ing witness to the truth of Christ's death and resurrection, and
in tectimony of v.heir love to one another as his disciples, ver.

20v

a58 1 CORINTHIANS. View.— Chap. XL

20 They had erred" likewise in another respect. The differ-
ent companies first took their own supper, of victuals which
they brought into the church ready prepared ; and joined there-
to the Lord's supper, making it a part of a common meal or
feast. And many of them sinned against the poor who had no
supper to bring, by excluding them from partaking with them,
not only of the previous feast, but of the Lord's supper itself:
so that some were hungry on these occasions, while others were
plentifully fed, ver. 2 1 .— \Yhat, said the apostle to them sharp-
ly, have ye not bouses to eat and to drink in ? or by making
the church or God a place of feasting, do ye mistake it for a
heathen lemple, and put your poor brethren to shame who have
no supper to eat ? ver. 22. — ^These feasts previous to the Lord's
suppet, seem to have been introduced by the Jewish Christians,
who, because Christ instituted his supper after he had eaten
the passover, might think themselves warranted to sup toge-
ther, beiore they ate the Lord's supper. To the previous sup-
per, cr feast, tlie Gentile converts had no objection, as it re-
sembled the feast on the sacrifice in the idol's temple, to which,
in their heathen state they had been accustomed. And view-
ing it in that light, we may suppose they invited their heathen
acquaintance to partake both of the previous feast, and of the
Lord's supper itself, in return for the feasts on the sacrifices,
to which the heathens had invited them.

To remedy these great disorders in the celebration of the
Lord's supper, and to shew the Corinthians how much they had
corrupted that holy service, the apostle repeated the account
which he had formerly given them of its institution, according
as he had received it of the Lord by revelation, ver, 23 — 26. —
From his account we learn, that the Lord's supper is not a
common meal designed for the refreshment of the body, but a
religious service, instituted to keep up the memory of Christ's
death till he return. Having given this view of the true na-
ture of the institution, the apostle shev/ed them the sin of per-
forming it in an improper manner, ver. 27. — directed them to
prepare themselves for that service by self-examination, ver.
28. — and declared the punishment to which they subjected
themselves, by performing it unworthily, ver, 29 — 32. — Then
concluded with ordering them to celebrate the Lord's supper
together, ver. 33. — and to eat at home if they v/ere hungry.
The rest of their irregularities respecting that matter, he pro-
mised to rectify when he came to Corinth, ver. 34.

Commentary. New Translation.

CHAP. XI. 2 New, understand- CHAP. XI. 2 Now I
ing by your letter, that ye have re- praise you, brethren, (•-
strained your vv'omen from praying n, 254'.) because IN all

things

Chap. XI.

i CORINTHIANS.

559

things 1/e remember me,
' and hold fast the tradi-
iions (see 2 Thess. ii. IS.
note 2.) as I delivered
THEM to you.

3 But I would have
you know, that of every
man the^ head is Christ ;
and the head of the wo-
man IS the man ; (Gen.
iii. 16, Eph. v. 23.) and
the head of Christ is
God. (See 1 Cor. iii.
23. note, and chap. xv.
27, 28. notes.)

4? Every man nvhopray-
€th or profhesiethj (see
chap. xiv. 3. note) hav-
ing A VEIL upon HIS
head^ ^ dishonoureth his
head.

5 (As, 101.) ^w J every
woman ivho prayeth or
prophesieth ^ with an im-

and prophesying as teachers, I praise
tfOUy brethren f because in general ye re-
member me, and hold fast the traditions
concerning the pubUc worship, os I
delivered them to you,

3 Buty that ye may understand
the reason of these traditions, J
ivoiild have you know, that of every
man the heady to whom in all religi-
ous ^matters he must be subject, is
Christ ; and that the head of the wo-
many to whom in all domestic affairs
she must be subject, and from whom
she must receive instruction, is th:
man ; and that the head of Christy to
whom in saving the world he is sub-
jact, is God.

4 Every man 'who prayeth or prc-
phesieth in the public assemblies, hav--
ing a veily which is a sign of sub-
jection, upon his heady dishonoureth
Chrii:t his heady who hath made hirft
die head of the woman.

5 And every ivcmany nvho proyeik
or prophesieth with an unveiled head^
dishonoureth the man her heady by af-

Ver. 2. Because (supply x,%rti) in all things ye remember me. We
have the same form of expression, ch, x, 35.— Or, the clause -zs^eoirx f^v
^iu.vn<r^y may be translated, as Beza hath done, Omnia niea meminis-
tis^ scii. verba ^ Ye have remembered ail my instructions.

Ver. 4. Having a veil upon his head^ dishonoureth his head. The
man whoprayelhcr prophesielh in the presence of W/men, with a
veil upon his head, by wearing that sign of inferiority oU such oc-
casions, dishonoureth his head Christ, who bath subjected women to
men, and, in particular, hath authorised men to teach them. See
chap. xvi. 34, 35.

Ver. 5.— 1. And every woman who prayeth or prophesieth. Be-
cause they who gave thanks, ana praised the Lord with musical in-
struments, are said, 1 Chron. xxv. 1, 2. to prophesy with harps^ &c, ^
and because the priests o^ Bi»al, who prayer' and sang hymns to that
idol in the coatcst with F^ijah, are said, 1 K;n^s xviii. 29. to have
prophesied till the time of the evening sacrifice \ many, by the women's
praying and prophesying^ underytano th-^ii joming in the public pray-
cts and praises, as a part of the congreg:- von Yet, as it is reason-
able to think, th a', this praying ^.y-^) prophesying of the women, was
of the same kind with he prayi';g and } i' phesying of the men who
acted as teachers, mentioned ver, 4, we may suppose the Corinthian

sea 1 CORINTHIANS. Ckap. XL

fectlrig an equality with him. Be- njeikd heady * dishonour-

sides, for a luotnan to throw off the eth her head. (r«», 91.)

njeil in an assembly of men, hone and Besides, it is one and the

the same with being shaven, same with being shaven. ^

women aflPected to perForm tliese offices in the public assemblies, on
pretence of their being inspired j and though the apostle in this
place, hath riot condemned that practice, it does not follow that he
allowed it, or that it was allowed in any church. His des^ign here
was not to consider whether that practice was allowable, but to
condeiTiii the indecent manner in which it hnd been performed. For
the women when they felt, or thought they felt, themselves moved
by the bpirit in the public assem'olies, throwing away their veil?,
prayed and prophesied with their heads uncovered,- and perhaps with
their hair dishevelled, in imitation of the heathen priestesses in their
raptures. See Virgil, Eneld, lib. vi. 1. 4S. Non comptee 7nanserb
romce^ &c. This indecency in the manner of their praying and
prophesying, the apostle thought proper to correct, before he prohi-
bited the practice itself, because it gave him an opportunity of in-
culcating on women, thai .abjection to the men, ^vhlch is their
duty, though many of them are unwilling to ackncvvledge it. Wo-
men's praying and prophesying in the public assemblies, the apostle
^■ifterwards cotidemaed in the most express terms, chap. xiv. 34.
See the note there. We have :m example of the same method of
teaching, 1 Cor. viii. where, without considering whether it was
lawful to join the heathens in their feasts on the sacrifice in the
idol's temple, the apostle shcvedthc Corinthians, that although they
thought It lawful because they knew an idol was nothing, yet the
weak who had not that knowledge, but, who believed the idol to be
a real, though subordinate god, might, by their example, be led to
join in these feasts, and thereby be guihy of direct Idoh try. Thi;
evil consequence, the apostle thought proper to point cut, before he
determined the general question •, because It afforded him an op-
portunity of Inculcating the. great Christian duty, of taking care ne-
ver to lead our brethren into sin, even by our mojl: innocent actions*
See chap. viii. Illustration at the end.

2. With an unveiled head. The apostle's reasoning concerning the
covering and uncovering of the head, is to this purpose •, women
being put in subjection to men, ver. 2. ought In the public assem-
blies to acknowledge their inferiority, by those marks of respect
whi'.h the customs of the countries where they live, have establish-
ed us expressions of respect. And therefore, although xvith us it be
T mark of superiority to be covered In a public as^^embly, and of in-
feriority to be uncovered, the apostle's reasoning still holds, because
he customs of the east was the reverse of ours. — The veil used by
the eastern women was so large as to cover a great part of their
body. This appears from Ruth's veil, which held six measures of
barley, Ruth iii. 15. — A veil ot this sort, called a plaid^ was worn
not long ago by the women in Scotland.

?i. It is one and the sams thing to bs shaven. In the east, It wa>;

reckoned

Chap. XL

1 CORINTHIANS.

561

6 (r«5, 93.) Wherefore
if a woman be not veil-
edy even let her be shorn :
but if it be a shame * for
a woman to be shorn or
shaven, let her be veiled,

7 Now mafif indeed,
ought not to veil the heady
hi fig the image ^ and
glory of God : but luo-
tnan is the glory of matu

8 (r«!5, 91.) Besides y
tnan is not of ivomaUy
woman IS of man.

9 (k«« y«5, 97.) /^nd
elsoy man nvas not created.
[hec)for the woman ; but
woman for the man.

10 {Aix T«ro, 68.) For
this reason ought the wo-

6 Wherefore^ if a woman m an as-
sembly of men be not veiled^ even let
her hair which is her veil, (vc?r. \5,)
he shorn. But if it he a disgrace for a
woman to he shorn,, let her prt-serve her
natural modesty, by veiling her self \\\
the public assemblies for worship.

7 Now man indeed ^ ought not to veil
the head in presence of women, being
the image of God in respect of the do-
minion delegated to him, and theglo-
ryof God by exercising that dominion
pr«>perly. But woman is the glory of
man by being subject to him.

8 Besides y man is not of woman :
hut woman is of man, being made of
a rib taken from the first man.

9 And also, man was not created for
the woman y but wsman for the man :
as is plain from what God said when
he created Eve, Gen. ii. IS. « I will
make him an help meet for him."

10 The creation of woman, leads
me to observe, that for this reason

reckoned immodest in women to appear unveiled before an^ of ihe
male sex, except theirnearest relations. Thus Rebecca veiled her-
self on seeing Isaac, Gen. xxiv. 65. — The immodesty of women ap-
pearing unveiled in an assembly of men, the apostle illu-itrated by
observingj-thatit was one and ihe same thing with being shaven j
tor, as he tells us ver. 15. their hair was given them for a veil to
improve their beauty. — The eastern ladies, considering their hair as
their principal ornament, %vcre at i(reat pains in dressing ir. Kence,
before Jezebel looked out at a window on Jehu, 2 Kings ix. 30.
She painted her face, and tired her head. Hence also, to deprive wo-
men of their hair, was considered as a great disgrace, Micah i. 16-
See the following note, and ver. 15. note.

Ver. 6. But if it he a shame for a woman to he shorn or shaver.
How disgraceful It was for the Grecian wom.en to be shaven, may
Idc learned from Aristoph. Thesmoph. line 845. — The ancient Ger-
iT^ans punished tvomen guilty of adultery, by shaving their heads. So
Tacitus tells us, De Morib. Gcrmanorum. The Jews also punish-
ed adulteresses in the same manner. Eisner thinks that custom is
mentioned Numb. v. JS — Shorn^ as distinguished from shaven,
means to have the hair cropped.

Vtv. 1. Being the image of God i namely, in respect of tl:ic do-
minion with which he is clothed. For in respect of mental quali-
ties, the wcmnn is al'JQ the irrage of God.

562 1 CORINTHIANS. Chap. XL

ought the womafi) in the public assem- man to have a veil * on

blies, to have a veil upon her heady HER head, (S<«<, 112.) oji

namely, on account oj the seduction «r<rc«;2/ o/" the angels. *
of the first woman by evil angels.

1 1 Hcivever^ though woman be in- 1 1 (nA))v) However^
ferior to man in lier relative capaci- neirher is man ivithout
ty, the terms of salvation are the nvomafi. nor nvoman iviih-
same for both : For neither is man out man, in the Lord.
'without ivcman, nor ivoman ivithout (See 2 Cor. iii. 17.) note
man in the co'-jtfiafit. 1 . )

12 Besidi's^ as the luoman is from 12 (Fofg) Besides ^ as
the man^ and on that account is infe- the woman is {ix.) from
rior to him, so also the man is born the man, so also the man
and nursed by the ivoman , and on that is {^ru.^ 113.) bij the wo-
account he ought to treat her with man ; but all (w) from
kindness ; but Loth zxefrom God. God.

13 Consult your oivn fee lings , and 13 Judge in your-

Ver. 10. — 1. To have i^arixv, a veil on her head. Though there
is no example, either in sacied or profane writers, of the word i\H(nat.
'used to denote a veil^ yet all agret that it can have no other mean-
'\x\o in this passage. Benson, in his note on 1 Tim. ii. 3. 2d edit,
gives it as his opinion, that because the Hebrew word redid (which
.comes from the verb radad, to have power) signifies a veil, the a-
postle uses the word izMo-iet^ power ^ to denote a veil, because the He-
brev7 women veiled themselves in presence of the men, in token of
their beii^.g under their power. A like figurative sense of the word
circumcisiGHy we have, Acts vii. 8. where it is called a covenant, be-
cau'>e it was the token or sign of God's covenant with Abraham.

2. On account of the angels. In Scripture, the word angels, somt-
times signifies fi;// <7;?!f!f/j-, 1 Cdr. vi. 3, Do ye not know that we
shall judge angels ? Jude, ver. 6. The cngeis who kept not their first
estate. — ^£ve having been seduced by evil angels to eat the forbidden
fruit, she, and all her daughters were punished for that sin, by being
subjected to the rule of their husbands. The apostle therefore en-
joined the eastern women,' according to whose customs the w^earing
f;f a veil was a token of subjection, to be veiled in the public assem-
blies for worship, that rernembering their first mother's seduction by
evil angels, they might be sensible of their own frailty, and behave
with hvimility. See 1 Tim. ii. 14. — Others, by the angels., under-
stand thelislops, who are styled angeh of the churches, Rev. i. 20.
Tfor they suppoi-e the women were ordei'ir'd to be veiled, when in the
public asseml-lies they peifornied the ofScc of teachers, to shew their
■ respect to the bishops. Other.*; think good angels are meant here,
who, being ministering spirits, might be present in the religious as-
.-emblies of the Christian?. Of these interpretations, that which is
first mentioned, -' " " ' ' is espoused by Whitby, seems the most
irobablcc

Ver.

Chap. XI. 1 CORINTHIANS

it de-

563

selves, (TT^esT^!/) is

cent that a woman pray

■to God unveiled ?

14 Doth not even na-
ture * itself teach you,
that if a man indeed have
long hair, it is a disgrace
* to him ?

15 But if a woman
have long hair, it is a
glory * to her : for her
hair is given her (<*vt«)
for a veil.

16 (As) However, if
any one (W<, chap. vii.
4-0. note) resolves to be
contentious, v/e have no
such custom, neither the
churches of God.

17 (As) Now ivhen I

say, whether, according to your cusr
toms, it is decent thut a ivjmciny\\h.om.
God hath subjected to her husband,
pray to God in public unvjiledy as not
subjected ?

1 4? Doth not even reason and expe^
rience teach you, that if a man indeed
have long hair, it is a disgrace to him,
because it renders him in appear-
ance like a woman ?

15 But if a luomari have long hair,
it is an ornainerit to her which does
not incommode her, being suitdbL'
to her domestic state ♦, for her hair is
given her for a veil, to heic!;.^£en her
charms by pardy concealing them.

16 NoiUy if the false teacher re-
solves to be contentious, and maintains
that it is allowable for women to
pray and teach publicly in the
church unveiled, we in Judea have
no such custom, neither any of thu
churches of God.

17 I praised you for holding fast

Ver. 14. — 1. Doth not even nature itself teach you f For the different
senses of the word nature^ see Ephes. ii. 3. note 2. Here, it sig-
nifies reason and experience. But others thereby understand the na-
ture of the sexes, which requires that they be distinguished by some
outward mark. Hence the law, Deut. xxii. 5. The woman shall
not wear that which pertaineth to a mail, neiiker shall a man put on a
woman'' s garment.

2. It is a disgrace to him. That the Hebrews thought it a mor-
tification to wear their hair long, and to have it dressed, is evident
from the law of the Nazarites, Numb. vi. 5. Besides, as the sexes
were distinguished not so much by the form of their clothes as by
the length, or shortness of their hair, to have h ng hair, and to dress
it nicely, was to assume the appearance and manners of a woman ',
therefore it was a disgrace to a man. — The aocient busts and statues
of the Greeks and Romans still remaining, shew that they likewise
wore their hair short. In that form it neither incommoded them in
the field, nor required much time to dress it.

Ver. 15, It is n glory to her. What a value the eafitcrn ladies put
on their hair may be known from this, that when Ptolemy Euer-
getes, king of Egypt, was about to march against Seleucus CaJlin:-
cus, his queen Berenice, who loved him tenderly, vowed as the mo^t
precious sacrifice she could offer, to cut off and consegrate her hair,
if he returned in safety. See ver. 6. note L.

2 Ver;

56^ 1 CORINTHIANS. Chap. XI.

my precepts, But uow when I declare declare ihis^ I praise you

this which follows, / praise you not, not, that ye come toge-

that ye assemble, not so as to make your- ther, not for the better,

selves better by edifying each other, but for the worse.
hut luorse by fomenting strifes.

18 For first indeed I hear, that 1 8 For first, SW^f^, I
ivhen ye assemble in the church to eat hear, when ye come to-
the Lord's supper there are divisions gether in the church
among you; ye sit down in separate there are divisions * a-
companies at separate tables, as be- mong you ; and I partly
ing at variance among yourselves \ ^ believe it.

and I jsartly believe it.

19 For, as men have different 19 (A« ya^ *«*) For
views of things, and are often guided there must ' even he he-
by their lusts, there will even be here- resies * among you, that
sies among you i which God permits, the approved ^ may b;

Ver. IS. — 1. For first. The first thing the apostle blamed ift
ihe Corinthians, was their indecent manner of eating the Lord's
supper. The second was the wrong use which they made of their
spiritual gifts, chap. xii. And as these offences were committed in
their public assembhes, he told them vtry properly, that they came
together ,not for the better, but for the worse.

2. There are divisions. So the word «-^i,7fAxrx must be translated
here, because the faction had not formed any separate church at
Corinth, but had occasioned uncharitable dissentions in the church
there ', of which this was one bad efFect^ that they celebrated the
Lord's supper in separate companies at separate tables, which the
apostle with great propriety termed <ry,Krf^ct,r(e., rents.

3. And I part I i; lelieve it. Estius, Grotius, and Pearce, think tlie
Greek phrase fAi^©^ rt xs-i^ivM, may be translated, / believe it with
respect to a part of you. And for this use of y^i^^^ t*, they cite
Rom. xi. 25. Parkhurst says it is used in that sense by Thucy-
didcs, and that it is an Attic phrase. See chap. xii. 27. xili. 9,
note.

Ver. 19. — 1. For there must even he. Here the word must^ does
not signify what ought to he, but what in the natural course of things
will certainly be, as the consequence of the pride, anger, envy, and
other evil passions, which prevail among men.

2. Heresies among you. In this passi^ge, heresies are represented
as something different from, and worse than the divisions mentioned
in the preceding verse. By the account given of them in ether
passages of scripture, heresies arc false opinions in religion, obstinate-
ly maintained by the heretic, in opposition to his own conscience, for
the purpose of authorising bad practices, and of making gain. See
Gal. v. 20. note 5.

3. That the approved. *0< 2wtif^ct, the approved, are persons who
on being tried are found sound in the faith, and holy in their prac-
tice. One end of God's permitting heresies to arise i^n the church,

Chap. XL 1 CORINTHIANS. 565

made manifest among i/int /hose ivho are approved of him,

you. may be made knoivn among ijoii,

20 (Ofv, 262.) But *2Q But your cotmng together inta one
your coming together inro house to eat, is not to eat the JLord's
one place, is not to eat supper^ unless ye eat it in fellowship
Lord's supper. (Seechap. together, and with mutual love, us
V. 7. note '2.) the disciples of one master.

21 For in eating IT, 21 For ivhenye eat^ every one with
every one taketh first * his own party taketh first his oivn sup*
his own supper, and one, per which he hath brought ; and tlie
•verily^ is hungry, and poor being excluded, §ne verily is
another is filled* * hungry^ on that occasion, and another

is plentifully fed,

22 What, have ye not 22 What I have ye not houses to eat
houses to eat and to and drink in with your friends t
drink in ? or do ye think Or do ye mistake the Church of God for
Qmiss ^ of the church of an idol's temple, in which leasts are

is for the trial of the faith and holiness of such approved persons,
that being made manifest, they may be examples ior others tu imi-
tate.

Ver. 21. — 1. Every one taketh first his own supper. This is the
proper translation of the clause, Ix^r^f- to < J<o> Jfixvov crgcA««€ity« : for
what follows shevvs, that the apostle did not mean, as in ihe English
bible, that every one took before another his own supper j but that
every one took his own supper, before he ate the Lord's supper. —
Christ having instituted his Supper after he had eaten the passover,.
his disciples very early made it a rule to feast together, before they
ale the Lord's supper. These feasts w^ere called {Ayu^cn^ Chantates)
J.ove feasts. They are mentioned Jude, ver. 12. as also by some of
the aricient Christian writers.— From Xenophon. Memorab. lib. iii.
G. 14. we learn, that the Greek* when they supped together,
brought each his own provisions ready dressed, which they ate in
company to^^ether. Probably the Corinthians follQWfd the sam.e
practice in their feasts previous to the Lord's supper. But as they'
excluded all who were not of their party, and even the poor cf
their own party who had no supper to bring, It came to pass that
when they ate the Lord's supper, one was hungry ^ and another wa^T
filled.

2. And another is fled. So the Greek word ^fcS-t/6i» signifies here,
being opposed to, one is hung^-y. The uord is used in this sense by
the LXX, Psal. xxxv. 9. Jerem. xxxviii. 14. and John ii. 10. where
it is rendered by our translators, when fvcn have well drimk, drun!;
plentifully According to the grammarians, fti^vay literally signifies
io eat and drink, fiSTct TO B-v&iv, ajter sacrificing ; on which occasions
the heathens often drank to excess.

Ver. 22. — 1. Do ye think amiss of the church of God? K.cercc(p^6)ie-tri ^
See Rom. ii. 4. note 4. — That in the first age, the brethren of a
particular citv, or district, met together in one house, or room, for

' ■' the

566 1 CORINTHIANS. Chap. XL

made ; and put to shame thosi who God, and put to shame

have not a supper to eat, while ye are thseiuhohawe not A SUF-

feasting luxuriously ? iVhat shall I F£R P * What shall I

sai/ to you ? Shall I praise you for thisy say to you ? shall I

as having kept my precepts ? Ipraiss praise you (sv, 167.) for

you not; but utterly condemn you for this? 1 praise you not.
these scandalous practices.

23 For 1 received from the Lord 23 For I received from

Jesus, by immediate revelation, nvhat the Lord, * what also I

also I delivered to you^ that the Lord delivered /i? you, That the

JesuS) in the night in which he was Lord Jesus, in the night

betrayed to the chief priests and in w^hich he was betray-

elders of the Jews, took breads ed, ^ took bread,

the worship of God, is evident from ver. 20. That house, or room,
Vv'hether it \vas used statedly, or only occasionally for their religi-
ous as'^emblies, is here called the church of God, and is distinguished
from their own house. Accordingly, what is termed, ver. 18. a
coming together in the churchy is called, ver. 20. a coming together into
one place.

2. But to shame these who have not a supper. Tw; fcn ixcyrai, may
be translated without any addition. Those who are poor.

Ver. 23. — 1. / received from tlie Lord, &.C. Foi the import of
the terms received and delivered, see Col. ii. 6. note.

2. In the night in which he %vas betrayed ; that is, in the night
v,hich preceded his crucifixion. — The apostle told the Corinthians,
that the institution of the Supper in the night before our Lord suf-
fered, for the purpose of perpetuating the memory of his death to
the end of the world, was made known to him by Christ himself,
as a circumstance which merited particular attention, because it was
a strong proof of his innocence. He knew he was to be crucified
the next day as an impostor, for calling him.self the Son of God.
Having so near a prospect of his publishment, would he by institut-
ing his Supper have taken care that his punishment as an impostor
should never be forgotten, if he had really been an impostor ? No.
Such a supposition exceeds all rational belief. But knowing him-
self to be the Son of God, and being absolutely certain that God
W'ould acknowledge him as his Son, by raising him from the dead
on the third day, he instituted his Supper, to be preserved by his
disciples till he should return to judge the world j because he fore-
saw that his death could not be remembered by his disciples, with-
out recollecting his resurrection, and expecting- his return to judge
the world. See ver. 26. note 3. — Farther, if Christ did not rise
from the dead, -according to his express promise frequently repeated,
can it be thought that his disciples, who thus must have known him
to be a deceiver, would have perpetuated the memory of his punish-
ment as an impostor, and of their own shame, by beginning a ser-
vice, in which, as the apostle expresses It, ver. 25. they openly pub-
lished the death, that is, the punishment of the Lord, to the world r

Wherefore

Chap. XI. 1 CORINTHIANS. 561

24 And, having given 24 ^nd having given thanks to

ihanksf * he brake it, God for his goodness to men in their

and said, Take, eat; r edemptiouy he brake it y and said ^ Take,

this is my body, which is eat ; this is the representation of wy

broken for you ; * This hdj/, which is to be broken for you .

Wherefore, since the apostles, and all the other fiirst disciples who
■vvere eye witnesses of their Master's death and resurrection, by be-
pinning this service, openly published to the world their certain
knowledge and belief of these facts \ and since their successors by
continuing this service from age to age, have published to the
world the death and resurrection of their master, as matters of fact
known and believed by all Christians from the beginning, the con-
tin'jation of the service of the Supper in the church is certainly a.
strcng proof of the reality of Christ's death and resurrection j con-
ser[uently it hath fully established his claim to be God's Son, and
by removing the ignominy of the cross, hath rendered his fame great
and universal. Also it hath become the source of unspeakable con-
solation to his disciples in every age, by assuring them that all his
doctrines are true, and that all his promises shall be performed in
their season \ particularly his promise of returning to raise the dead,
and carry his people into heaven. In this view, the institution of
the Supper in the night wherein he was betrayed was a great in-
stance of Christ's love to men. And we are bound, by continuing
that excellent service in the world, to hand down to them who
come after us, those unspeakable consolations which we ourselves
enjoy, through the pious care of our fathers who beHeved in Christ
before us.

Ver. 24. — 1. And having given thanks, Ev^tt^t^'A'^ti? . This like-
wise is the term used Luke xxii. 19. Wherefore, when Matthew
and Mark tell us that Jesus evAoytja-flj?, hlessed, they do not mean
that Jesus blessed the bread, for bread is incapable of blessing, but
that he blessed God for saving sinners through his death. See 1
Cor. X. 16. note 1.

2. This is my body which is broken for you. As the clause, which
is broken, cannot be taken literally, because it would imply that
Christ's body was broken, or put to death on the cross, at the time
he said this, contrar)' to truth, so the clause, this i! my body, cannot
be taken literally *, for the two clauses making but one proposition,
if the clause, this is my body, which is the subject of the proposition,
be interpreted literally, the predicate, which is broken for you, must
be so likewise. Consequently the proposition will import, that the
bread in our Lord's hands was converted into a thing u'hich at that
time had no existence. If this reasoning is just, both the docfrine
of the Papists, and the doctrine of the Lutherans ought to be re-
jected, as implying an evident falsehood, namely, that Christ's
body at the time he spake vjas broken, or put to death. — In other
passages of scripture we find expressions perfectly similar to the ex-
pression, This is mij body; for example, Gen, xi. 12, The three

branches

5GS 1 CORINTHIANS. Cbap. XI.

this do in remembrance of me : ia re- do In remembrance of
membrance of my giving my body me. *
to be broken, to procure eternal IHq
for you.

branches nre three dctys, — Gen. xli. 26. The seven good k'lne are seven
years. — Matth. xiii. 38. The field is the world. — i Cor. x. 4. That
rock ivas Christ. — Rev. xvii. 9. The seven iieads are seven mountains.
Now, as every reader is sensible, that in all these passages things are
said to be what they are only representations of, why should our
Lord's words, This is my body, be interpreted in any different man-
rer ? — And with respect to the other clause, which is broken for you^
let it be remembered, that, in the prophetic writings especially,
th^^re are numberless passages, where, to shew the certainty of the
things foretold, they are spoken of as actually existing at the very
lime the prophet uttered his prediction. It may theiefore be af-
iirmed, that the true meaning of cur Lord's words at the institution
of his Supper, is, This bread is the representation of my body which
is to be broken for you.

The Papists cofitend, that in every ^i'gt^ by the priest's pronoun-
cing what they call the words of consscration, the same change is
made in the bread and wine which ihey aiHvm was made in these
elements, by Christ's saying, this is my body. But to gain credit
to their doctrine, they ought to shew from scripture, that the power
cf r/orkjug that miracle was promised by Christ to all his faithful
servants in the ministry to the end of the world. But this they
cannot do. Besides, th-.t the apostle Paul did not possess any such
power is evident from ver. 26, 27, 28. of this chapter, where he calls
ihe elements i/recd and wine after thtir con^cciatioi-., as he had named
them before.

3. This da ta renienihrance of me. This implies two things,
1. That they were to take and eat the bread in remembrance of
Christ's body broken for them. 2. That they were to give thanks,
and break the bread, before they ate it. Accordingly, from chap*
X. 16. we know, that v/hen the apcst^s administered the Lord's sup*
per to the faithful, thsy gave thanks, and brake the bread after
Christ's example, which is authority sutHcient for tlie practice which
hath always obtained in the church.

In this place it may be proper to take some notice of the doctrine
of the Quakers concerning the Lord's supper. They affirm, that
the apostle*; mistook their Master's design in giving them bread and
wine afler supping on the pa?sover, when they made it the institution
of a rite to be observed by his disciples in all age . But if they
mistook the matter, would not Christ have corrected their mistake,
in the revelation which Paul affirms he made to him concerning the
Supper, ver. 23. after that mi'^takc is said to have taken place ^
Wherefoie, seeing Paul's account of the institution is precisely the
.same as the account given by the evangelists, with the addition of a
circumstance which implies the continuation of the rite, namely, that
when Christ g;ive them the cup, he said, This do^ as often as ye drinh

it.

Chap. XI. 1 CORINTHIANS. 569

25 /;/ like manner, al- 25 /// lih manner also, he gave

so the cupy ' after he had the cup after lie had supped on the

aupped, -* saying, This passover, j-^j////^, J/i/j £-//y^ of winei/ a

cup is the new covenant representation of the ne%u covenant

^ in my blood : this do, made in my blood ; this do, as often as

as often ^ as ye drink it, ye drink it, in remembrance of me, as

in remembrance of me. shedding my blood to procure thai

covenant for you.

2G (r^g, 9!i.) IV he re' 26 JVIiertfore, as often as ye eat

fore, ' as often as ye eat this bread, and drink this cup, ye

il^ in remembrance of me^ it cannot be doubted that our Lord intend-
ed his Supper to be a perpetual service in ids church.

Ver. 25. — 1. /// like manner also the cup. Most translators after
the word also^ add the words, he took. But if any words are to be
added here, those in Mark xiv. 23. he ^anje, seem most proper.

2. After he had supped. This circumslauce is mentioned to shew,
that the Lord's supper Is not intended for the refreshment of the
body, but as we are told, ver. 2(5. for perpetuating the memory of
Christ's death, resurrection, and ascension, to the end of the vvorld,
and for declaring our expectation of his return from heaven to judge
all mankind, that by seriously and frequently meditating on these
things, the faith, hope, and gratitude of his disciples, may be nou-
riNhed, Now, that these ends may be effectually answered, this ser-
vice must be performed by the whole members of each particular
church, not in separate companies, but together, as making one har-
monious society, by whose joint concurrence and communion in the
service, the death of their Master Is not only remembered, but de-
clared in the most public manner to the world, as a fact known and
believed by all Christians from the beginning.

3. This cup IS the new covenant in mij blood. The word ^iot^KVi^
which our translators have rendered testament^ signifies a covenant ^
especially when the epithet new is joined to it. ' See Heb. ix. 15.
note 1. Oar Lord did not mean that the r.ew covenant was made
at the time he shed his blood. It was made immediately after the
fall, on account of the merits of his obedience to the death which
God tlien considered as accomplished, because it was certainly to be
accomplished at the time determined.

4. This do as often as ye drink it. According to the Papists, thi>;
Implies, that the cup In the Lord's supper, may sometimes be ymit
ted ; and on that pretence they have denied the cup to the laity ,
but, how justly may be known, by taking notice that the words, as
vften as, are appHed, ver, 26. to the hrc-ad, as well as to the cup. Be-
sides, Matthew hath told us, that when Christ gave the cup, he said,
chap. xxvi. s27. Drink ye all of it i which being both an invitation,
and a command, all Chrlstlaus are as much entitled to the cup, as to
the bread.

Ver. 26. — 1. Wherefore. The attentive. reader must be sensiljle,

that this verse does not contain, as in the common vdrsion, a proof of

Vol. I. 4 C Tvbat

570 1 CORINTHIANS. Chap. XI.

openlij publish the death of our Lord^ this bread, and drink this

fill the time he comes to judgment : ye cup, ye openly publish * the

tell the world that the Lord died to death of the Lord, {ttx^^i^ it)

ratify the new covenant ; and that till the time he come. ^
he will come again, to raise the dead
and judge the world, according to
his promise.

21 So then, -whosoever shall eat this 27 ('flfe, 331.) Ss

hrdad, and drink this cup of the Lord then, whosoever shall eat

unworthily^ either by eating it as 2 this bread, (»)) and *

common meal, or as the bond of a drink («, 71.) this cup

faction, or to promote some worldly of the Lord, unworthily,

purpose, shall be guilty* of profaning shall be guilty of the bo-

the symbols of the body and blood of dy and blood of the Lord.
the Lord. See ver. 24. note 2.

5:8 But let every man examine him- 28 But let a man exa-

'.vhat goes before. It is an inference from the preceding verses, con-
sequently the Greek particle r**^, with v/hich it is introduced, is us-
ed in its illative, not in its causal signification.

2, As often as ye eat this breads and drink this cup^ ve openly pub-
. /ish, or ye openly and effectually publish ; So *«T«yy£AAiTi signifies j for

««r<» often increases the signification of the word with which it is
compounded. The drinking of the cup, as well as the eating of the
bread, being intended as a public declaration of the death of Christy
neither of them can be omitted without sin. And the virtue of that
declaration, as was already observed consisting in its being made by
the whole church or assembly as cordially agreeing in it, the Corin-
thians erred when they did it in separate companits.— The words in
this verse are the apostle's words, not Christ's.

3. Till the tirne he come. Though at the institution of the supper,
our Lord spake nothing of his own second coming, yet in this dis-^
course after the celebration, he connected his second coming with his
death : John xiv. 3. And if I go and prepare a place for you. 1 will
come (igain^ and receive you to myself^ &c. The apostle therefore
truly expressed his Master's intention, when he told the Corinthians,
that by publishing the Lord's death, they published also his coming
to judgment ; and that the service of the Supper, was Intended as a
publication of both.

Vsr. 27. And drink this cup. The Romanists affirm, that m ^nn
should be translated, or drink ; and from the disjunctive seiise of the
phrase they infer, that the^ whole Christ is contained in either kind.
And on this second pretence, (See ver. 25. note 4.^ they deny the
•cup to the laity, contrary to Christ's express command. But as the
Greek particle i), is sometimes put for *«<, Ess. iv. 195. their reason-
ing from this passage is not well founded. Besides, the Alexandrian
MS. with the Syriac, Arabic, and Ethiopic versions, have all, in this
clause, and instead of or. Also, in ver. 29. it is nmi z^mtf, which de-
termines the sense of ij, in ver. 27.

Ver.

Chap. XL

1 CORINTHIANS.

571

mine * himself, (km iraii,
265.) and then ofthehrezd
let him eat, and of the cup
let him drink.

29 For he tuho eateth
and drinketh unworthily,
eateth and drinketh pu-
nishment * to himself, not
making a difference of *
the body of the Lord.

30 For this cause,
many among you APE
sick, and infirm^ and a
good number are dead*

31 {El yct^y9S.) But, ii
we would make a differ^
ence in * ourselves, we
should not be disapprove
ed.

self, by comparing his character and
views with the design of this serTice.
And if he finds them suitable to it,
then of the bread let him eat, and of
the cup let him drink.

29 For he who eateth a fid drinketh
the Lord's supper improperly^ (See
ver. 27.) subjects himself to punishment^
because he does not discriminate the
symbols of the bgdy of the Lord from
common bread and wine designed
for the nourishment of life.

30 Because ye eat and drink in an
improper manner, many among you are
diseased and languishing, and a good
number are dead in consequence of
God's displeasure.

3.1 But if nve would make a dif-
ference in ourselves, by eating the
Lord's supper wiih dispositions dif-
ferent from those with which we
eat a common meal, ive should not be
disapproved*

Ver. 28. Let a man examine himself First, whether he comes to
this service, to keep up the memory of Christ. Secondly, whether
he is moved to do so, by a grateful sense of Christ's love in dying
for men. Thirdly, whether he comes with a firm purpose of doing
honour to Christ, by living in all respects conformably to his pre-
cepts and example.

Ver. 29. — 1. Drinketh punishment. That this is the signification
of Kf^tfiM here, is plain from the following verse, where the Corin-
thians are said to be punished with sickness, debility and death, for
eating unworthily. Besides, K^iftx is often used in the New Testa-
ment to denote punishment. See Matt, xxiii. 14. Rom. xiii. 2.
James iii. 1. 1 Pet. iv. 17.

2. Not making a difference of the body of the Lord, In the English
bible, printed in 156S, this clause, as B. Pearce informs us, is tran-
slated. He maketh no difference of the Lord'^s body^ which I think is
the true sense of the passage.

Ver. 31. But if we would make a difference in ourselves . In ver.
29. he had mentioned their not making a difference between the
body of the Lord and common food. Here he speaks of their mak-
ing a difference in themselves. L'Enfant affirms, that htCK^netv, and
%x^ifiTB-ccty are agonistical terms ^ the former denoting the inquiry
which the judges of the games made into the character and quality
of the combatants J CSee chap. ix. 27. notes 3, 4.) and the latter,
their rejection after the inquiry : consequently it signifies their being
disapproved as unfit to enter the lists, if the inquiry was made before

2 the

572 1 CORINTHIANS. Chap. XL

32 But leng judged of the Lord 32 But hehig judged of
because wc have not made a diiFer- the Lord nve are corrected^
eiice in our eating, ive are corrected * that ive may not ninth the
to bring us to repentance, that -we world be condemned,

may net with the ungodly be condemned
at the day of judgment.

33 Wherefore, my brethren^ ivhen 33 Wherefore, my
ye come together to eat the Lord's brethren, when ye come
supper, cordially receive one another, together to eat, cordially
that ye may perform that service receive ^ one another.
jointly as the disciples of one master.

34 And if any person be hungry 34 And if any one
before he eats the Lord's supper, hunger, let him eat at
let him eat at home, that ye may not home ; that ye may Tiot
come together to punishment by feasting come together to pimish-
in the church. And ivhat else re- ment. And the rest 1
quires to be corrected in this matter, / ivill set in order when I
mjill give orders about it ivhen I come come.

to Corinth.

the combat. Or if the inquiry was made after it, it signifies their
being disapproved as unfit to receive the crown, because they had not
contended according to the laws ot the combat.

Ver. 32. We are corrected. Ucci^ivcfiiB-x, JVe are chasfijcd, ^s chil-
dren are for their good, or are punished as the athletes were for
transgressing the rules of the combat. Set ch^p. ix. 27. note 4.

\'er. 33. Cordially receive one another. ■Ex^s;^icr$-t, in this passage
'-.eems to have the sense of h^ia-B-i, encreased by the preposition vc,
consequently the apostle's meaning is cordially receive one another.
ior as the faction had separated themselves from the sincere part of
the church when they ate the Lord's, ^iupper, it was proper for the
'.'postle to say to them, ^.hen ye eat, instead of separating yourselves
into companies, as if ye were at variance, all of you cordially receive
one another, so as to form one harmonious society, agreeably to the.
design of this important service.

CHAP. XII.

Vienv and Illustration of the Subjects treated in this Chapter.

'"["'HE spiritual men at Corinth, having had great dissensions
-*- among themselves about the comparative excellence of
their several gifts, and the honour which was due to each on
account of his particular gift, the apostle's adherents, we may
believe, in their letter, requested his opinion and direction con-
cerning these matters. In compliance, therefore, with their
desire, and because it v/as of great importance that mankind in
future ages should have a just idea of the supernatural gifts, by

w hich

Chap. XII.— View, i CORINTHIANS. 573

which the Christian church was at first bulit, and afterwards
upheld, the apostle, in this and in the following fourteenth
chapter, trefited largely of these gifts, and of the persons who
possessed them.

His discourse on these subjects he introduced with telling
the Corinthians, that he wished them not to be ignoraiu of the
offices of the spiritual men, and of the excellency of their gifts,
ver. Iw— And to make them sensible of the honour which the
church derived from the gifts of the spiritual men, he put the
brethren at Corinth in mind, that before their conversion they
worshipped idols, who being themselves dumb, could not im-
part to their votaries instantaneously, the faculty of speaking
foreign languages, as Christ had done to many of his disciples,
yer. 2. — Next, because there were in that age impostors who
said they were inspired, and because the persons who possessed
the gift of discerning spirits were not always at hand to exa-
mine them, the apostle gave the Corintliians a rule, by v/hich
they might judge v/ith certainty of every one who pretended to
be inspired. No teacher, said he, speaks by the Spirit of God
who calls Jesus accursed^ that is, who affirms that Jesus wa§
justly punished with the accursed death of the cross. Proba-
bly some of the heathen priests and priestesses, in their pre-
tended fits of inspiration, had spoken in this manner of Jesus.
On the other hand, every teacher speaks by the Spirit of God,
who acknowledges Jesus to be Lord, and endeavours to per-
suade men to become his disciples, yer. 3.

Having thus directed the Corinthian birethren to judge of the
inspiration of the teachers, who came to them by the nature and
tendency of the doctrine which they taught, the apostle pro-
ceeded to that which he had chiefiy in view, namely, to remove
the dissentions which had taken place at Corinth, among the
spiritual men. For such of them as possessed inferior gifts,
envying those whose gifts were of a superior kind, and the lat-
ter behaving with insolence towards the former, the apostle, to
alLy their animosities, explained in this chapter the nature and
difference of their spiritual gifts *, diticoursed concerning their
comparative excellency, and concerning the purposes for which
they were bestowed, and the different offices allotted to the
persons who possessed them ; then gave directions concernin^j
the manner and order in which these gifts were to be exercised.

And first, he observed, that there were diversities of gifts, but
one Spirit from whom they all proceeded, ver. 4. — That there
were diversities of ministries, or offices, in which those who
possessed the spiritual gifts wtre employed, but one Lord
whom they all served, ver. 5. — And that there were differen-
ces of in-workings in the spiritual men, but it was the same
God who wrought inwardly in them all, ver, 6. — Next, he enii-

merated

^M| i CORINTHIANS. View— Chap. XIL

merated the spiritual gifts in the order of their dignity; and from
his account it appears, that these gifts were various in their na-
ture, and were bestowed on the spiritual n^en in the greatest
plenty, ver. 7 — 10.— Now all these, said he, the one and the
same Spirit of God worketh, distributing to each according to
his own pleasure, without regarding either the merit or the dig-
nity of the persons to whom he gives them, ver. 11. — But
however different in their nature the spiritual gifts might be,
he told them they were «ll so distributed, as to render the
church one body. For as the human body, though it consists
of many members, is but one body, so also is the body of
Christ, the Christian church, ver. 12. — All the individuals of
which the church is composed, whether tliey be Jews or Gen-
tiles, slaves or freemen, through their being baptiied in one
Spirit, are formed into one body or society, ver. 12.

Having thus compared the church to the human body, the
apostle carried on the allegory, by observing, that since the hu-
man body does not consist of one member, but of many, ver.
14<.— if the foot shall say, Because I am not the hand, I am no
part of the body ; is it for this not a member of the body, and
free from doing its ofEce in the body ? ver. 15 — And if the

ear shall say. Because I am not the eye, &c. Yer. 16 If the

whole body were an eye, where were the hearing ? and if the
whole were hearing, where were the smelling ? ver. 17. His
meaning is, that the inferior members should not decline their
particular functions, because they are not the superior. — But
now, saith he, God hath assigned to every one of the members
its own place and office in the body, because if all were one
member, there would not be a body, ver. 18. — Whereas, by
the union of many members, there is one body formed, to the
existence of which the service of ail the members is necessary,
ver. 20. — So that no one member can say to another, I have
no need of thee, ver. 21. — Nay, the members which seem to
be more feeble, are more necessary to the preservation of the
body, than even those that are more strong and active, ver. 22.
— The same may be said of those members, which we think
ieeble and less honourable; on which account, we are at the
greatest pains to protect and adorn them, ver. 2S. — But our
comely members being strong, have no need of protection and
ornament. — Besides, God hath knit the body together, by means
of these weak and uncomely members, on which he hath be-
stowed more abundant honour, through their greater efficacy
in nourishing and preserving the body, ver. 24-. — That there
may be no mutiny in the body, but that all the members may
anxiously care for one another, ver. 25. — So that when any
member is dite?{sed or disabled, the rest suffer with it. Or if

any

Chap. XIL— View. 1 CORINTHIANS. 575

any member is properly clothed, defended, and gratified, the
rest partake of its joy, ver. 26.

The application of this beautiful allegory, the apostle inade
in a few words, by telling the Corinthians, that in their collec-
tive capacity they were the body of Christ ; and that each of
them was a particular member of that body, ver. 27. — Where-
fore, from whnt he had said concerning the human body and
its members, three things followed, though he hath not men-
tioned them : — First, that such of the Corinthians as were des-
titute of the spiritual gifts, or whose gifts were of the inferior
sort, were not on that account to fancy themselves no members
of the church, nor peevishly to decline the offices of their sta-
tion. Neither were they to envy those wlio were j^laced in
higher stations, or who possessed the best gifts, but were to be
contented with their own place and office in the church, how-
ever humble it might be.-^Secondly, that such of them as po",
sessed the more excellent gifts, and v/ere placed in suprrior
stations, or who were in the vigour of life, were not to des-
pise those whose gifts were less excellent, and whose stationr;
v/ere inferior. Nolther were they to think those useless, wYio
being incapacitated by disease, or debiiitated by age, could ncr
ilischargc active offices in the church as formerly. By theif
passive virtues of patience, and resignation, and v/illiiigaess to
leave the world, they were still necessary to the perfection of
the body or church, as examples and directors to the younger
members of the church. — Thirdly, that Christians being all
members of one another, ought to have the greatest love for,
and care of each other ; especially v/hen in distress, through po-
verty, sickness, or age. In a word, they were all bound to
promote each other's welfare on every occasion.

With respect to the precedence claimed by the spiritual men,"
on account of the comparative excellence of their gifts, the a-
postle told the Corinthians, that God had placed the spiritual
men in the church in the following order ; First, apostles ; se-
condly, prophets ; thirdly, teachers ; after them, those who
communicated spiritual powers to otliers ; then those who pos-
sessed the gifts of healing diseases ; helpers ; directors ; last of
all, those who spake foreign languages,,;tand who interpreted
what was spoken by others in foreign languages. And by thus
ranking the spiritual men in their proper order, he settled the
precedency of each, vA*. 28. — At the same time, to extinguish
in the minds of the spiritual men, all envy, and to put an end
to their strifes, he told them, it was no mor? possible to make
all the members of the church apostles, or prophets, or teach-
ers, &c. than to make all the members of the human body, an
eye or an ear, &:c. ver. 29, 30. — because in either case there
would be no bodv.

CHAP.

576

1 CORINTHIANS

Commentary.

CHAP. XII. 1 Now concerning
sj)iritual mcn^ and concerning the na-
ture, the excellency, and the use of
their gifts^ hrethren^ I luould not have
you ignorant.

2 Te all hnoivy that formerly ye
nvtre blind heathens^ led aivat/ to wor-
ship idols that are dumb, just as ye
happened to he led by education, or
custom, or the artifices of your
priests.

S Wherefore^ that ye may distin-
guish the inspirations of God, from
those of evil spirits, / inform youy
that no one speaking by the Spirit of
God, pronoiinceth Jesus a deceiver
who w^s Justly put to death ; and that
no one speaking by a supernatural
impulse, can declare Jesus Lord, ex-
cept he be really inspired by the Holy
Ghost.

Chap. XII-

New Translation.
CHAP. XII. I Now,

concerning [rav n-nvfixn-
K.m) spiritual matters, '
brethren, I would not
have you ignorant.

2 Ye know that ye
were heathens, led away
to idols that ARE dumb, ^
even as ye happened to be
led.

t3 Wherefore, I it form
you, that no one speaking
by the Spirit of God,
(>k8y5<, 55.) pronounceth
Jesus accursed \ ' and

THAT no one (^yy«T«* 6t-

•ETsiv, 55.") can declare Je-
sus Lord, except by the
Holy Ghost. *

Ver. 1. spiritual 7natters. The xvord -^nvfiCuriKm^ without any ad-
iective, signifies sometimes spiritual gifts, chap. xiv. 1. and someiiraes
spiritual men, chap. xiv. 37. In this and the tno iollowing chap-
ters, the apostle treats of both j and therefore the word may be trans-
lated spiritual matters, to conn)rehend both.

Ver. 2. Idols that are dmnb. This observation the apostle made,
lo shew the Corinthians that the former objects of their worship
could not endow them with the gift of tongues : and that it the
priests and prophets of these idols, ever uttered any oracles, it could
not be by the inspiration of these lifeless stocks. and stones, but by
the inspiration of evil spirits, who gave them these oracles, to confirm
mankind in tluir abominable idolatries.

Ver. 3. — 1. No one speaking by the Spirit of God pronounceth J^sus
accursed. As the apostle wrote this, to teach the Corinthians how
lo distinguish the inspirations of God from those of evil spirits, his
meaning must be, No one speaking by the Spirit of God pronounceth
Jesus accursed. It seems some who pretended to be inspired, pro-
nounced Jesus an impostor who had been justly punished with death.
These I suppose were the Jewish exorcists, together with the hea-
then priests and priestesses, who in their enthusiastic fits reviled Jesus.
If such persons wsre really inspired, that is, if they spake by any
supernatural impulse, the Corinthians might know it proceeded from
evil spirits, ar^d not from the ^Spirit of God, who never would move
any one to speak in that manner of Jesus.

2. No one can declare Jesus Lord, except by the Holy Ghost, Here,

as

<:<HAP. XII. 1 CORINTHIANS. 517

4 Now, there are di- 4 A'^jw, there are diversities of gifts.
Versifies of gifts, but the but diey all proceed from the same
same Spirit. Spirit : so that in respect of their

origin, the spiritual gifts are all e-
qually divine.

5 And there are diver^ 5 And there are diver sitie> of mi-
srties of ministries^ [Kaiy nisiriesy for which the dift^Mcut gifts
205.) but the same Lord, are bestov^'pd ; but the same Loid\^

served by these ministries : so that in
respect of the Lord whom they
serve, the spiritual men are all e-
qually honourable.

6 And there are {^ia- 6 And there are diversities of in-
»fi(rai<; in^yn(*oi.rm) div .'fsi- workings 0(\ the minds of the spiritu-
ties of inworkingSy * but al men, but it is the same God who
it is the same God [« in^ worketh inward/i/y all supciiiatural
y«v) who worketh inward' impressions in all: so that in rerpect
ly * all in all. of the authority by which they act,

the spiritual men are all equal.

as in the first clause of the verse, No one, means, No one who speaks
by a supernatural impulse, can declare Jesus Lord, except by the Holy
Ghost. A person who speaics fiom the suggestion of his own rea-
son, being convinced by the resurrection of jesus from the dead that
he is the Son of God, may declare him Lord. But a person viho
only speaks, as a passive instrument, what is supernaturally suggest-
ed to him, cannot declare Jesus Lord, except the suggestion comes
from the Holy Ghost. For if an evil spirit moves him to speak, he
certainly will not declare that Jesus is Lord ; since no evil spirit
would inspire any one to acknowledge the authority of Jesus as Lord,
whose professed intention was to destroy the usurped dominion of
evil spirits.

Ver. 4. There are diversities, ^cc^tTf^otxA'v, of gifts. Here the apos-
tle called the supernatural endowments of the first Christians, gifts,
because they were foretold under that name, Psal. Ixviii, 18. See
Ephes. ir. T, 8. But in other passages, these endowments are dis-
tinguished in the following manner : Heb, ii. 4. Signs, and wonders^
and divers miracles, and distributions of the Holy Ghost.

Ver. 6. And there are dhersiies of in-workmgs. So the original
word ivit^'-/viu.ccTui, literally signifies. See ver. 10. note 1. The
meaning is, that the spiritual men, according to the different gifts
with which they were endowed, had different impressions made up-
on their minds, at the time they exercised these gifts. See the fol-
lowing note.

2. // is the same God who worketh inwardly cU in ail. Here the a-
postle distinguishes between the inward workings of God, and the
inward workings of the Spirit, upon the minds of the spiritual men.
The inward workings of the Spirit, he thus describes, ver. 4. There

Vol. L 4 D are

57^ 1 CORINTHIANS. Chap. XII.

7 J^nd to each is given the gifty bij 7 Ajid to each is given
luhich the presence of the Sj^irit with (« (pxvt^coe-n) the manifes-
him is tnanifesiedy not foi advi;ncing lation of the Spirit, {zrf(^
his honour, but for promoting the wf^p^ov) for the advantage
advantage cf all : so that in respect OF ALL.

of the end for which they exercise
their spiritual ^ifts, the spiritual men
are ail equal.

8 Now to one indeed^ thrcngh the S Nonu^ to one, indeed^
indwelling '..1 the Sjjirit^ is given the (^»«,} through the Spirit,
tuord of ivisd::/! i the whole doctrine (John xiv. 17.) is given
of the gospel : and to another ihe u\t ward of wisdom ; *
"iVQyd cf knowledge ; the complete and to another tYie word
knowledge of the former revelations of knowledge, * (kaxm)

are diversities of gifts j hut the same Spirit. And ver. 11. Now all
these spiritual giits, the one and the same Spirit^ «v«{y«, worketk in-
wardly. The distinction seems to consist in this : The Spirit
wrought inwardly in the spiriluai men all their gifts, but God wrought
inwiJi-dly on their minds, directing them in the exercise of their spi-
ritual gifts.

Ver. S.— i. To one indeed through the Spirit, is given the word of
wisdom. I am of opinion wirh Whitby, the author of iVIiscel. Sacra,
and'others, that the word of wisdom was the doctiine of the gospel,
communicated by inspiration so completely, that the spiritual person
who possessed it, was enabled and authorised, to direct the religious
faith and practice of mankind infallibly. It holds the first place in
the catalogue of the spiritual gifts, because it was the greatest of
them, and was peculiar to, the apostles j having been piomised to
them by Christ, as the effect of the constant indwelling of the Spirit.
See Ess. i. p. 56. Accordingly, in the catalogue given of the spi-
ritual men in the order of their dignity, ver. 28. the apostles stand
foremost, as the persons to whom the word of wisdom was given. —
The doctrine cf the gospel is calJed, the wisdom of God ^ 1 Cor. ii. 7.
and the manifold wisdom of God, Ephe-. iii. 10. because it is the con-
trivance of the divine wisdom : and here, the word of wisdom, be-
cause it was to be preached to the world. And Jesus, from whom
Xhc word of wisdom proceeded, is cfiWcd the wisdom of God, l^xik.&
xi. 49. and is said to be made to us wisdom from God, 1 Cor. i. 30.
and to have all the treasures of wisdom hid in him. Col. ii. 3. Far-
ther, Paul, to whom the word of virisdom was given in an eminent
degree, tells us. Col. i. 28. that he taught everij man xvith all wisdom.
And by his brother apostle Peter, he is said to have written his e-
plstles according to the wisdom given to him, 2 Pet. iii. 15. Besides,
concerning hhn>elf and his bretb.ren apostles, St Paul affirras, 1 Cor.
ii. 16. that they ail had the mind of Christ.

2. And to another the word of knowledge. The obscure discovery
of the method of salvation which was made to our first parents at
:hs f?.!', having been rendered nsore rdaiu by posterior revelations in

different

Chap. XIL 1 CORINTHIANS. 579

accordifig to the same recorded in the writings of Moses
Spirit ; and the prophets, according to the in-

dweUing of the same Sprit :
9 j^nd to another 9 ^nd to another, such a firm foith

different ages, the whole was recorded in the writings of Moses and
the prophets, tor the confirmation of the things afterwards to be
spoken by Jesus and his apostles. Wherefore, to clothe the go.^pel
with the additional evidence, which arises from its agveemeut with
the former revelations, an inspiration called the word oj knowledge^
was given to some o£ the spiritual men, whereby the true meaning
of the ancient revelations was made kno'An to them. That a new
inspiration should have been necessary, to enable the spiritual men
to understand the meaning ot" the waitings of Moses and the pro-
phets, needs not be thought strange, it" we consider what Peter haih
told us, 1 Epist. i. 11. namely, that the prophets themselves, to
whom the ancient revelations were made» did not fully under-
stand them, but searched diligeatly into their meaning. Besides,
although the first preachers of the gospel, had been able to attain
the true meaning of the ancient oracles by the force of their own
natural faculties, their interpretfitions would not have had that au-
thority to bind the consciences qI men, which interpretations com-
municated to them by inspiration, undoubtedly possessed.

The inspiration just now described, was called the werd of kno-iv-
/edgCy in allusion perhaps to the Jews who boasted, Rora. ii. 20,
That thei/ had the image of knowledge and truth in the /ait; —This
kind of inspiration belonged to the superior prophets^ who being pla-
ced in the catalogue, ver. 28. next after the apostles, were second
to them in dignity. — The exercise of this gift is called />ro/;//f<r^ by
way of eminence. 1 Cor. xiii. 2. Though I have prophecy, and knoib
all mysteries, and all knowledge. From this it appears, that the su-
perior Christian prophets, by their gift, discovered the deep secrets
contained in the ancient oracles : such as the calling of the Gentiles j
their salvation through faith \ the rejection of the Jews, and their
future resumption, termed, Rom. xvi. 25, 26. ^ jnysiety kept hid in
the time of the ages. Of this order of spiritual men, St Stepbeo was
one, as is plain from his speech to the Jewish council. So likewise
were the prophets of Antioch, mentioned Acts xiii. 1. particularly
Barnabas and Sauk— Now, though this was the gift by which the
superior prophets were distinguished from the inferior, it was not
peculiar to the superior prophets. All the apostles possessed it in
the highest degree. For before his ascension, Jesus opened their un-
derstandings, that they might understand the scriptures, Luke xxiv. 45;
And it was a gift absolutely necessary to them as the chief preach-
ers j because it enabled them not only to explain vwA apply the Jew-
ish Scriptures for the confirmation of the gospel, but to she'.v the re-
lation which the law of Moses, and all the former dispensations, had
to the gospel j a kind of proof, which could not fail strongly to im-
press those who attended to it j but especially the Jews, the keepers
of th^ ancient oracles. Of this gift, St Paul made good use in his

2 discourses

5S0 1 CORINTHIANS. Chap. XII

in the divine original of the gospel, faith * (jv) by th? same

by the same Spiriti as enableth him Spirit 3 and to another

boldly to preach and confirm it by the gifts of healings *

miracles : atul to another the gifts of (i?) by the same Spirit.
healing diseases, by the same Spirit.

discourses to the Jews, as is plain from iVcts xiii. 16 — 41. and from
Act* xvii. 2, 3. where it is said, That he reasoned vuith the Jcwi-
from the Scriptures ^ opening and alU agings that the Christ must needi
have suffered^ end risen again foni the dtad. And that this Jesus,
ivhom 1 preach to you^ is the Christ — iiccaust; the aposLes, by the ■
'^Lvord of icisdom^ anU tiie aposile;. and superior prophets, by iha word
of know/edge, v»ere enabled effectually to explain and prove the gos-
pel revciation, the Christian chuich is said to be built upon the foun-
dation of the apostles and prophets ^ Jesus Christ himself being the chief
corner-stone,

Lesides ihe superior prophets^ of whom w^e have been speakings
theie wtxt prophets of un inferior order, of whose office notice shall
be t.'ken, ver. iO. i.ote 2.

Ver. 9. — 1. u^nd to another faith , Taith^ as a spiritual gift, was
of uvo kinds. The tir.t was that supernamral courage which Christ
promised to infuse into his disciples, Matt. x. 19, 20. Luke xxi. 15.
for the purpose of enabling thera to preach the gospel, not only in
the presence of kings and magistrates, but before the most enraged
enemies. In conseqaercc of this gift, we find Peter and John speak-
ing with such boldness before the chief priests and council, as asto-
nished them, Acts iv. 13, 29. The second kind oi faith, was that
firm persuasion of the power and veracity of God, which led the
spiritual men, without hesitation, to attempt the working of mira-
cles, when they felt an inward impulse to do so. Of this faith
Christ speaks, Ivlatt. xvii. 20. and Paul, 1 Cor. xiii. 2. All faith ^ so
as to remove mountains, — Faith, as a spiritual gift, being in this enu-
meration mentioned after tlie word of knoxuledge, it belonged to those
spiritual men who, in the catalogue, ver. 28. are placed after /ro-
pbets, and who are called teachers. These, however, were not the
teachers who ordinarily resided in one place, but those who in the
catalogue, Ephes. iv. 11. are called e'uangelists, and who are placed
next to prophets, and before the ordinary pastors and teachers. Of
this order of spiritual men, Philip the evangelist was, and Silas the
companion of Paul j and Timothy, whom Paul exhorted to do the
work of an evangelist, 2 Tim. iv. d. and Titus ; and perhaps many-
others, such as Luiie, Mark, Erastus, Aristarchus, and the rest, who
often accompanied Paul and assisted him. — Because Paul said to
Timothy, 2 Tim. i. 13. Hold fast the fonn of sound words which
thou hast heard from me, the author of Miscel. Sacra, conjectures,
that the evangelists had no revelation of doctrines made to them,
but derived their knowledge of the gospel from the apostles. If
that was the case, their inspiration must have been of the kind pro-
'inised, John xiv. 26. namely, that the Holy Ghost would bring all

things

Chap. XII. 1 CORINTHIANS. sm

10 -^«^ to another the \'0 Aful to another the mworhtigs

inivorkitigs of powers ; ' ofpoivers^ that is, an ability to work
mtd to anotner prophe- ni others, the spiritual gifts and mi-
things to their remembrance. This kind of inspiration -the evan-
gehsts may have had as often as ihey had occasion to teach. And
by this inspiration St Luke, I suppose, was enabled to write, in the
very words which were used, the speeches of the different persons
which he has recorded in his excellent history of the Acts. For the
diversity of style observable in these speeches, shews plainly that they
are not the production of the historian, but ot the person to whom
they are ascribed.

2. And to another the gifts cf healings. This gift is expressed in
the plural number, to denote the variety of diseases that were healed.
Our Lord promised this gift to those who should believe, Pvlark xvi.
28. Accordingly, many of the first Christians possessed it ; And
by exercising it, they not only confirmed the gospel, but they con-
ciliated the good will of the more considerate heathens, who could
not but esteem and love the Christians, when in these miracles they
discerned the beneficent nature of their religion.

The apostles had the gifts of healings bestowed on them in com-
mon with the other spiritual men , only they possessed it in a more
eminent degree, and exercised it in a superior manner. Thus the
shadow of Peter, as he passed along the streets of Jerusalem, cured
many sick people. In like manner, when handkerchiefs and aprons,
which had touched the body of Paul, were carried to the sick in E-
phesus, they immediately recovered.

In the exercise of this gift, none of the spiritual men, not even
the apostles, were permitted to act according to their own pleasure ;
but were always directed to the exercise of it, by an ianpiesslon in-
wardly wrought on their minds by God j otherwise Paul would net
have left Trophimus sick at Miletus j nor have sulTered his beloved
Tim.othy to labour under his infirmities j nor Epaphroditus to be
sick nigh unto death.

Ver. 10. — 1. ylnd to another, m^yri^wra ^vy^.f*U)», the inworlings
cf powers. This clause is ccmnnonly translated, to another the ivork-
ings of miracles ; but the word tyg^ywv, does not signify to work, sim-
ply, but to work in another. Thus ver. 11. All these (gifts^ the one
and the same Spirit in^^yei, inworketh, namely, in the spiiitua) men.
Besides, when the working of a miracle is expressed, the word used
is not £vf§y«y, but 'zro<«j'. See Acts xix. 11. — The in workings of
powers, being the literal translation of tn^ynficcrct ^vvufuwi/, I have
inserted it in this passage, contrary to the current of translators both
ancient and modern, for two reasons : lirst, If the apostle by
m^ymctrx ^wmfiwv, had meant the workings of iriiraclcs, he would net
have added, and to another the gifts of heatings, seeing these are in-
cluded in the workings of miracles. Secondly, If by iHey\f,!.cirx ^wa,-
fiiuy, be meant the workings of miracles, he hath in this tnurneratiori
of the spiritual gifts, omitted the power of conferring spiritual gifts,
—Now is it probable, while he mentioned the gifts of healing dis-
eases.

582 1 CORINTHIANS. Chap. XII.

raculous powers : and to another pre- cy ; * and to another dis-
pheci^ : and to another, the gift of dis- cerning of spirits ; ^ and
cerning spirits : and to anothery the to another divers kinds

eases, of prophecy, of discerning spirits, of speaking foreign lan-
guages, and of interpreting what was spoken for the edification ox
the church in these languages, that he would omit the gift which
was greater than all the rest, the power of conferring these gifts on
them who believed ? A power which was peculiar to the apostles,
by which they were raised above all the other spiritual men, and by
which they spread the gospel every where with the greatest success.

That the power of conferring the spiritual gifts on them who be-
lieved, was peculiar to the apostles, may be gathered, as Benson ob-
serves, from Acts viii. 14. where we are told, that when the apostles
who were in Jerusalem, heard that the Samaritans vrere converted
by Philip, they sent Peter and John to confer on them the Holy
Ghost. With respect to Ananias conferring the Holy Ghost on
Paul, see Titus iii. ti. note. — In bestowing ihe spiritual gifts, as in
working miracles, the apostles were directed by a particular inspira-
tioa called prophecy ; 1 Tim. iv. 14. note 2. unless prophecy was a
general name, signifying the exercise of all the different kinds of in-
spiration. See 1 Cor. xiv. 3. note.

Though the in working of powers, be the spiritual gift which most
forcibly struck the minds of mankind, and raised the apostles high-
est in their estimation,*^//^/? word of ivisdom, the word of knowledge,
end faith ^ are placed before it in the catalogue. The reason is, by
the^e gifts, the gospel was communicated to the world ; whereas it
was only confirmed by the inworkings of powers. — ^In like manner,
though Fowe?'s, that is, persons who possessed the gift of communi-
cating spiritual powers, are placed after Evange/ists, ver. 28. it was
because the apostles, in their capacity of confirming the gospel by
miracles, were inferior to the Prophets and Evangelists, who by in-
spiration revealed it.

2. And to another prophecy ; that is, the inferior gift oi prophecy,
described chap. xiv. 3. note. — Judas and Silas possessed this gift ',
for we are told, Acts xv. 32. That hetJig prophets themselves, they
exhorted the brethren with many words, and confirmed them, 'ihe in-
ferior prophets, had exhortations, prayers, and psalms, given them by
inspiration, which they uttered in the church for the edification of
the brethren, 1 Cor. xiv. 3 5, 26. Hence they are called, ver. 28.
Helps, or Helpers, and are said, Jude, ver. 20. to pray in the Spirit,
and their prayer is called inwrought prayer, James v. 1-5, 16. and the
psalms which they uttered, are called spiritual songs, Ephes. v. 19.
See 1 Cor. xfv. 2&, note 1. — Lastly, the persons endowed with the
gift of prophecy, were sometimes inspired to foretel future events,
Acts xxi. 10. and to point out persons fit for sacred offices. See
the end of the last paragraph but one.

5. And to another discerning of spirits. This gift was bestowed in
the church for the following purposes : First, to enable the spiritual
rncn to know whether a teacher pretending to inspiration, really

spoke

Chap. XII. 1 CORINTHIANS, . 58^

oiforeigti tongues ; * and faculty of speaking divers kinds of
to another the interpreta- foreign languages : and to another^ the
tion oi foreign tongues. ^ faculty of interpreting what is spoken

in foreign languages by inspiration,
for the edification and exhortation,
and comfort of the church,

spake by the Spirit of God ; consequently, to distinguish with cer-
tainty true doctrine from false. For as there appeared very early
among ike professed disciples of Christ false teacheis, who, to gain
credit to their errors, pretended to deliver them by inspiration, a
gift of the kind mentioned, was very necessary for preventing the
faithful from being led away by heretics, especially in the first age,
before the writings of the apostles and evangelists were generally
spread abroad. Hence this gitt, which was caller! an unction from
God, was bestowed permanently, 1 John ii. 27. The unction which
ye have recei%ed from him ahidelh in you^ and ye have no need that any
one should teach you» Hence also the caution, 1 John iv. 1. Believe
not every Spirit ; but try the Spirits whetlier they are from God, Be^
cause many false prophets have gone forth into tiie worlds — Secondly,
The gift of discerning Spirits was bestowed on the spiritual men, to
enable them on some occasions to discover what passed in the minds
of their enemies, that they might make it known for the benefit of
the church, 1 Cor. xiv. 25. It was by this gift that Peter kncw^ the
fraudulent purpose of Ananias and Sapphira 5 and Paul the malice
of Elymas. — Thirdly, It was by this gift that the rulers of the
church judged of the characters and qualifications of the persons who
xvere to be employed in particular ministrations. But here it is to
be observed, that neither the knowledge of what passed in the minds
of enemies, nor the knowledge of the characters and qualifications of
those who aspired after sacred offices, was bestowed as an habit.
On most occasions, the rulers were left in these matters to guide
themselves by their own sagacity j which w-as the reason that they
sometimes made a wrong choice. And they w^ere permitted to do
so, because the admission of bad men to sacred offices, was by the
direction of God made to answer valuable purposes j as rcas the ca^e
in the appointment of Judas to the apostleship.

The spiritual men who possessed the discernment of spirits, seern to
have been tho.se who in the catalogue, ver. 28. are called directors.
For that gift must have been of special use to the presidents in di-
recting the worship and discipline of the church, and must have
clothed them with great authority, enabling them effectually to si-
lence any false teacher who offered to instruct the congregation, on
pretence of his being inspired ; and to point out enemies who came
into their assemblies with an insidious intention.. See 1 Cor. xiv.
24, 25.

4. And to another, divers kinds of foreign tongues. See chap. xiv.
2. note. The effects of this gift en those who possessed it, and on
those who were witnesses to the exercise of it, hath occasioned it to
be spoken of in the New Testament, Its existence therefore is be-
yond

584. I CORINTHIANS. Chap. XII.

1 1 Now all these gifts and powers, 1 1 NoWy all these the

the one and the same Spirit of God in- one and the same Spirit,

luorketh m the same spiritual men, [zn^yu) inivorketh^ distri-

distributing to each his proper gifts, as huting to each his proper

he himst^li pleaseth, tor the general GIFTS as he pleaseth.
advantage, (ver. 7.)

yond all doubt. It was one of the primary causes of the rapid
growth of Christianity. For, by the gift of foreign tongues, the
preachers of the gospel were able, immediately on their coming into
any country, to preach the wonderful things of God, without wait-
ing, till in the ordmary course they learned the language of the
countiy. — The persons who were endowed with this faculty had not
the knowledge of all languages communicated to them, but of such
only as they had occasion for. This appears from 1 Cor, xiv. 18.
where the apostle told the Corinthians, that he spake more foreign
tongues than they all did. And even the languages which were gi-
ven them may not have been communicated to them all at once, but
only as they had occasion for them.

5. And to another the interpretation of foreign tongues. The m-
terpretation of foreign lan^uages^ being a disunct gift from that of
speaking y^rfz^^ languages, it may be presumed, that not every one
who understood the loreign language in which an inspired teacher
spake to the church was allowed to inteipre: what he so spake.
The only person permitted to do this was the interpreter^ who was
endowed with a special inspiration for that end. The truth is, the
doctrin^js of the gosoel being entirely different from all the ideas
which the heathens bad been accustomed to entertain on relig'ous
subject'?, any interpretation of what was delivered bv ^ht Spirit in a
foreign language, made without a supernatural direction, might have
led the church into error. Farther, the iaculty of interpreting fo-
reign languages by inspiration was in another respect a gift very ne-
ce'isary in the fir>t age. For the bouks of the Old Testament being
written in Hebrew, n language not then understood by the vulgar
even in Judea, and the writings of the aoostles and evangelists being
all in the Greek tongue on account of its emphasis and precision,
and that tongue being no w^iere spoken by the common people, ex-
cept in Greece and some cities of the Lesser Asia, if there had not
been in every church inspire! interpreters, who could translate these
divinely inspired wTXtings into the common language, they would
have been in a great measure useless, especially at the beginning,
when the knowledge of theoi was most wanted. Whereas every
church having inspired interpreters of foreign languages commonly
present in their religious assemblies, to translate the Hebrew and
Greek scriptures into the language of the country, the common
people every where had an opportunity of deriving from these writ-
ings all the knowledge and comfoit they are fitted to yield. — Such
were the supernatural gifts w^Ith which the first preachers and minis-
r-.TS of the gospel were endowed ; and by which they effectually and

speedily

Chap. XII. 1 CORINTHIANS. 585

12 For as the body is 12 For as the human body is one
one, [koci^ 211.) althmigh body, although it consist of many mem-
it have many members, hers^ and all the members of that ons
and all the members of bodij^ though mant/, are still one body-,
that one body, being by the offices which each member
many, are one body ; so performs for the preservation of the
also IS Christ. (See Rom. whole, so also is the body of Christ,
xii. 4-, 5. Eph. iv. 4. 12 the church : it is one body consist-
— 16.) ing of many members.

13 (lUtyccg, 21S.)For, 13 For indeed with the gifts of

indeedy {iv) in one Spirit one Spirit^ nve all have been baptized

lue all have been baptized into one body oi church, nvhether Jews

' (i<?) into one body, or G entiles ^ whether slaves or free men y

speedily established the gospel in the most populous and civilized
provinces of the Roman empire.

Eut these gifts were equally necessary for the upholding of the
church. For the greatest part of the first believers having been orl-
ginally heathens, were utterly destitute of all spiritual ideas, and
had but very imperfect notions of morality. Many of them being
men of low birth, their minds were not much cultivated by educa-
tion. Few of them were acquainted with the sacred books of the
Jews. And with respect to the Tvrilings of the apostles and evan-
gelists, they were not published till a considerable time after nume-
rous churches were planted in many countries of Asia and Europe.
Ill the.se circumstances, tke knowledge of the gospel, which the bre-
thren derived from the few preachings of the inspired teachers which
they had an opportunity to hear, could not, at the beginning, be ei-
ther accurate, or extensive. And therefore, to remedy that defect^
the- converts from idolatry were formed into churches, and appointed
to assemble together for their mutual instruction, and for the joint
worship of God. And lest through ignorance or prejudice they
might liave misled one another, the spiritual gifts were bestowed on
a number of them to fit them for presiding in the public worship,
Othi^rs of them had an inspiration which qunlified them for speaking
to the edification, exhortation, and comfort of the rest. Others
were fitted to lead the devotion of the congregation, by an inspira-
tion .which furnished them with prayers and hymns for public use.
Others, by the gift of discerning spirits, were enabled to govern the
whole body, and to give counsel to those who did not know how to
direct themselves. Others, by the gift of interpreting foreiga
longues, translated into the common languages such parts of the
writings of Muges and the prophets as were read in their public
meetings j as also the epistles of the apostles, and the gospels after
■thry were published. And these gifts were continued in the church
till the knowledge of the gospel became so general among the dis-
ciples, that the church could uphold itself by the exertion of the na-
tural faculties of its members, Eph. iv. 13

Vcr. 13.— •!. In one Spirit v>ie all ha^^e bttn babti'zed. This mira-
Vor.. I. 4 E culon«:

586 1 CORINTHIANS. Chip. XII,

and are all equally entitled to the whether Jews or Greeks,
privileges of that one body, and de- (see Rom. ii. 9. note 2.)
rive equal honour from them : and whether slaves or free-
all have been made to drink in the men ; * and all have been
Lord's supper of one spirit of faith made to drink (us, 148.)
and love, by which the one body is ^one spirit. ^
animated.

14 Since therefore the human body 14 (Ka< y«^, 204, 93.)
consists not of one member y but of many Since therefore ^ the body
members whose powers are different is not one member, but
and offices various. many, (See ver. 12.)

15 If the foot which treads the 15 If the foot shall
ground and is often covered with say. Because I am not
dirt, envying the hand, shall sayy be- the hand, I am not of
cause 1 am not the hand, 1 am not a the body ; is it, {zrtts^tt.
member of the body, is it for this not a rar*) for thisy not of the
meiwhtx of the body f and freed from body ?

performing its proper function ?

culous baptism John Baptist foretold, Matth. iii, 11. He ska// ba/Jtize
you (sv) in the Holy Ghost.

2. IVhether s/aves or freemen. In the Christian church, all men,
without distinction of nation, or condition, are equally entitled to its
privileges, and in the sight of God are equally honourable. Jews,
therefore, and freemen, who possessed the gifts of the Spirit, were
not more honourable than Gentiles and slaves, who were endowed
with the same gifts. — If the false teacher vaunted of his descent as
a Jew, this was a just rebuke to him.

3. To drink of one Spirit . Cebes, in his table, uses the same ex-
pression to denote the acquisition of mental qualities : ATTctrr.v ra;
tio"ropiV6fAifiig eig rov ^iov 5r«T<^«y t»i lccvri^(; ovvcc^et : Deceit made those
■who entered into /ife^ drink of her power. In supposing that the a-
postle in this expression alludes to the drinking of the cup in the
Lord's supper, I have followed Theophylact, or rather the apostle
himself, who, chap. x. 17. makes the participation of the bread and
wine in the Supper a symbol of the communicants being partakers
of the same virtuous dispositions, and of the same means of increas-
ing these dispositions, and of their sharing in the same hope of par-
don.— In the first clause of this verse the apostle affirms, that, by the
various gifts of the Spirit, all the disciples of Christ, in the first age,
were formed into one body. In the latter clause he observes, that
hU Christians, by drinking the cup in the Lord's supper, are formed
into one spirit of faith, love, and holiness, by which that one body
is animated. Th'S he expresses in an emphatical manner, by their
being made to drink of one Spirit.

Ver. 14- Since therefore. The common translation of K«fi<.y«f,
which makes this verse a reason for what goeth before is evjtienily
wrong. It is a repetition of what was advanced ver. 12. anr^ is in-
troduced here as the foundation of the inference in the following
verses, \S, 16.

Ver.

Chap. XII.

1 CORINTHIANS.

587

16 And if the ear *
shall say, Because I am
not the eye, I am not of
the body ; is it, for thisy
not of the body ?

17 If the whole body
WERE an eye, where
WERE the hearing ? if
the whole were hear-
ing, where were the
smelling ?

18 (Nv« §£, conjunct.)
But now, God hath placed
the members, every one
of them in the body, as
he hath pleased.

19 (Ag, 104.) Besides,
if all were one member,
where were the body .'*

20 (Nyv ^g vroXhei fciv
uiXm) But now, wdeed»
THERE ARE many mem-
bers, but one body.

21 (Ae, 106.) Therefore,
the eye cannot say to the
hand, I have no need of
thee •, nor again, the
head * to the feet, I have
no need of you.

1 6 And if the ear, because it is in-
ferior to the eye the noblest a ember
of the body, slmll say, because I am not
the eye^ lam not a member of the bcdij,
is it for this not 2l member of the body ?
and freed from its proper function ?

17 The absurdity ot all the irem-
bers desiring to be the chief members
is evident, since thus the body oeing
deprived of the inferior members
would quickly perish. If the whole
body ivere an eye, where tuere the
hearing ? Ij the luholt were hearings
ivhere luere the smelling P

18 But now, in opposition to this
folly, God hath placed the members^
every one of them in the body so as to
form one whole, and hath assigned
to each member its own office, as he
hath pleased.

1 9 Besides, if all were one member,
where were the body ? That exquisite
piece of mechanism, which is capa-
ble of supporting itself, by the func-
tions of its several parts ?

20 But now indeed, there are many
members which being aptly joined to-
gether make but one body, whose hap-
piness results from the existence of
all its members.

2 1 Therefore, the eye cannot say to
the hand the chief instrument of ac-
tion, / have no need of thee ; tior, in
like tnanner can the head, in which
the eyes and ears are placed, say to
the feet which support the whole
body, / have no need of you.

Ver. 16. And if the ear shall say. Bengelius thinks that in this
allegory, the foot signifies the common people in the church , the
hand, the presidents ; the eyes^ the teachers j and tlie ears, the
learners.

Ver. 21. Nor again the head to the feet. The apostle mentions the
two principal members of the body, the eye, and the head, and af-
firms, that they need the service of the inferior members^ to teach
such as hold the most honourable offices in the church, not to despise
those who are placed in the lowest stations , for, as in the body, the

2 hand

5S8 1 CORINTHIANS. Chap. XII.

22 Nai/ those memhers of the hvdy 22 (uXXat, -groxP^a ficcXXov)
which seem to be more feeble, because Nay, those members of
unable to endure external injury, the body which seem to
such as the brain, the lungs, and the be more feeble, are much
intestines, are much more necessary to more necessary.. '

its subsistence than the stronger
members.

23 And those ivhich we think are 2S And ('A, 67.) those
less graceful members of the body on which we think are less
account of their place, and use, honourable members of
around them we throw more abundant the hodyy arowid them we
honour by clothing them with splen- throw more abundant
did apparel. And thus our uncomely honour j * (jca;, 212.)
members have more abundant comeli- and soy our uncomely
ness by our care in adorning and de- MEMBERS. * have more
fending them. abundant comeliness.

hand needs the direction of the eye, and the eye the assistance of
the hands, so in the church, they who follow the active occupations
of life need the direction of the teachers. On the other hand, the
teachers need to b^ sujjported by the labour of the JxCtive raembers.
— Were we to interpret this part of the allegory strictly, so as by
//z^ Z'f^^ to understand Christ, it would be equally true of him in
quality of head of the church, as it is of the head of the natural
body, that he could not say to any of his members, / have no need
of thee. All ?he members of the church a^-c necessary to render it
complete and fit for supporting itself j not excepting such members
as are unsound. For by censuring them and cutting them off, the
sinceie are powerfully instructed, corrected, and strengthened.

Ver. 22. l^ay those mcvihers qf the body which 'sec?n to he more
feeble^ are much more necessary. SoDi'odati, Castalio, and B. Pearce
have construed and translated this verse ; and justly, for tke sense
requires it to be so construed and translated. "

Ver. 23.-*— 1. Around them we throw more abundant honour. Thi?
observation concerning the pains which we take in adorning or con-
cealing the weak and uncomely members of our body, the apostle
makes, to teach the highest members of the church to advance the
honour of the XN hole body, by concealing the weakness and imper-
fections of the lowest, and by setting off their gifts and graces,
whatever they may be, to the best advantage, for the reason men-
tioned ver. 25. And when such attention is paid to the inferior by
the superior members of the church, the inferior, laying aside all
envy, should willingly suffer the superior members to recommend
ihcmseives to the esteem of the whole body, by the lustre and use-
fulness of their more excellent gifts.

2. And so our i:ncomely members. Tx u^-^t^tMi. >5(U&'v, nostra pu-
denda. In these verses, the apostle observes, ihat there is a three-
fold difference in the members of our body. We have feeble and
strong members, ver. 22. We have ?nore honourable and less ho-
nourable

Chap. XII.

1 CORINTHIANS.

58<)

24< (Af) But our come-
ly MEMBERS have no
need. (AXA«tt, 81.) How-
ever, God hath tempered
" the body together,
iiavmg given to the
Member leJiich 'watiteth
IT more abundant hon-
our.

25 That there r?tai/ be
no schism * in the body ;
but THAT the members
(rd uvTc f^i^tf/.vas-i'^ may
have the 'uery same awx^
hus care one for ano-
ther.

26 (IW, 1\2.)Andso,
whether one member suf-
fer, all the members
jointli) suffer ; or one
member be honoured, all
the members jointly re-
joice, »

27 Now, ye are the
body of Christ, * and

24* But our more strong and
comely members, have no need of de-
fence and ornament. However, God
Jiaih united all the members of the
body together, by giving to the members
which. are naturally weak and without
beauty, more abundant homur^ through
tlieir greater efficacy in the nourii^h-
ment and preservation of the body.

25 This he hath done, that there
may be no mutiny in the body, but that
the members may have the same anxious
care one for another : and particularly,
that the belly and other inactive
members, by performing their func-
tions, may strengthen the hands and
feet, the active members.

26 And so, the whole being unit-
ed, if -one member is diseased or disabled
all the members jointly suffer by losing
the assistance of the disabled mem-
ber; orij- one member be properly clothed
and gratified, all the rest derive ad-
vantage from its welfare, and jointly
partake of its joy, '

27 Now ye being his church, «r^
the body of Christ, and each' of you

nourahie ■me.TCihtx'^, ver. 23. We have comely and uncomely mem-
bers, ver. 23.

Ver. 24. God hath tempered the body, '^vvixi^tttrs. According to
Scapula, <rvy"^ i^uyy vff-^cci, dicuntur quse coeunt et coalescunt. God
hath made the members of the body to grow together. See Ess. iv. 7.

Ver: 25. That there t?:ay be no schism in the body, Jn this olle-
gory the apostle represents the different characters, st ...ions, and of-
ilces of mankind in society, by the different members of the body, a?
Menenius Agnppa did, in his allegory of the belly and the members,
which perhaps St Paul had in his eye. — By comparing scl.ism in
the church, to schisrn in the bpdy, we are taught that it consists i-.i
an unnatural want of affection in some of the members of Christ's
body towards their fellow members, whereby contentions and ani-
mosities are produced. Farther, by shewing that the members of
the rody are so united ns to be necessary to each other's existence,
the apostle hath taught us, that there should be no envy nor strife?
among the disciples of Christ •, but that each, by the right exercise
of his proper gifts, should assist his neighbour, and rejoice when his
welfa'-e is promoted. > ;■.■-...

^ Ver. 27. New ye are the body of Christ, This is the application

of

690 1 CORINTHIANS. Chap. XII.

inemhers in part ; and should apply members (»t ft£^s<?, see

to yourselves, what I have vi^ritten chap, xi. 18. note 3 5

concerning the natural body, and and chap. xiii. 9. note)

its members. hi part.

28 Therefore these indeed God hath 28 (Kxi v? fny, 208,

placed in the church as chief mem- 67, 237.) Therefore, these

bers : First, apostles, who being en- indeed God hath placed '

dowed with the word of wisdom, in the church ; first, («t-

from them all must receive the craa-To^.a?, see Ephes. iv.

knowledge of the gospel. Secondly, 11. note 1.) apostles;

the superior prophets, who possessing secondly, {T^^t^vrvai, Ephes.

the word of knowledge, are qualified iv. 11. note 2.) prophets ;

to interpret the ancient revelations. MzW/^,(5<Si4<r;4«>.af, Ephes-

Thirdltj, teachers, who boldly preach iv. 11. note 3.) teachers ;

the gospel through the world, and * {iTfUToc) next, (^yyai^H?,)

confirm it by miracles. Next, those powers ; ^ {utoi) then,

of the foregoing allegory, which the apostle seems to have formed
on our Lord^'s words, Matth. xxv. 35- — 43. as if he had said to the
Corinthians, By your baptism and profession of Christianity ye are
formed into one church, or body, of which Christ is the head, soul,
and ruler ; and considers every thing done to the mem.bers of that
body as done to himself, bee the Illustration, ver. 27. — In this
short sentence the apostle intimated to the Corinthians, that what
he had said concerning the order, the situation, and the office, of the
inerabers of the human body, and the union which subsists among
them, and the care which they have of each other, and concerning
the perniciousness of dissentions among its members, was all applica-
ble to the members of the church of Christ, They were therefore
to attend to the things he had written, that there mighi be no envy
among them, nor discontent, nor arrogant preferring of themselves
before others, but that in peace and love they might all promote
each others happiness.

Ver. 28. — 1. Gvd hath placed. This is said in allusion to what
was observed, ver. 18. concerning the placing of the members in the
human body.

2. Thirdly, teachers. That the teachers were inspired persons
appears likewise from Rom, xii. 7. where teaching is mentioned a-
inong the spiritual gifts •, and from 1 Cor. xiv. 6. where ^«^«;^n, doc-
trine^ is mentioned ?.s a thing given to the spiritual men by inspira-
tion.— From Ephes, iv. 11. it appears, that there were three orders
of teachers among the Christians j namely, evangelists, pastors, and
/t'JcAcrj-, -properly so called. The teachers spoken of here are evan-
gelists^ ivhose proper gift was faith, ver. 9.

3. Next^ ^vvxfieti, powers ; that is, Inworhers of powers j just as
in the subsequent clause, gifts of healings^ denote the persons who
possessed these gifts. The spiritual gifts proper to the persons
of whom the apostle speaks, is called, ver. 10. The inworhings of-
powers. See ncte 1. or that verse.— Although in the catalogue of

the

Chap. XII. 1 CORINTHIANS. m

(x,ti^i(rfitirtc tdficreii) gifts who Communicate to others, the svi-
of hea/irigSy (e«»T«A>ji^j/?) ritual powers. TJien those who pos-
/i^^^r/, (see ver. 10. note sess the gifts of healing diseases,
2.) (^Kv/3i^vyi<riig) directors ,-^ Helpers, who speaking by inspiration
(revn yy^og-aruv) kiuds of fo- to the edification of the church, are
reign languages. fitted to assist the superior teachers,

and to help the faith and joy ot
others. Directors, v/ho, by the gift
of discerning spirits, are fitted to
direct the church. Lastly, persons
who having the gift of speaking dif-
ferent kinds of foreign languages, can
preach to every nation its own lan-
guage.
29 Are all apostles ? 29 Are all apostles ? Are all supe-

ARE all prophets ? are rior prophets ? Are all teachers P
ail teachers ? HavR ail Have all the gift of communicating
poijuers ? miraculous jt7o«u/^rj' ?

the spiritual gifts, glv?n ver, 8, 9, 10. the gifts of healings stand b<*-
fore the inworkings of powers, yet in this place, v/here the spiritual
men are ranked according to their dignity, those who haS tfie gifti
of healings are placed after the invjorkings of pawers^ as they are
likewise ver. 29, 30.

4. Directors, literally directions, the thing performed, as In the
former clause, being put for the person who performs it. Ky/3«^v»)r<5,
properly is the steering of a ship with skill by a pilot j and is me-
taphorically put for directing persons, or for managing affairs with
judgment. And as it answers in the order of the spiritual gifts to
the discerning rf spirits, ver. 10. it may be presumed, that ihey vih.9
directed the church, and who decided the law-suits which the bre-
thren, according to the apostle's direction, chap. vi. 4. brought to
them for decision, were filted for these offices by the gift of discern-
ing spirits.

Ici. the catalogue of the spiritual men given here and ver. 29.
there is no mention^made of bishops, elders, and deacons, the standing
ministers in the church. The reason is, the apostle mentions only
those to whose offices the spiritual gifts were necessary, and who
were to be laid aside when the spiritual gifts v;ere withdrav/n. Nov/
bishops, eldr rs, and deacons, were not of that kind. It is true
many of the bishops and deacons, in the first age, were endowed
with the spiritual gifis ; for the apostle exhorted the stated ministers
of the church -at Rome, Rom. xii. 6 — 8, to exercise their spiritual
gifts in the duties of their several funcfions. But as he had none of
the stated ministers of the church in his view here, I have translated
the word KyS«|vn^«5, by directors, rather than hy governors, lest the
reader might, have thoiu^ht che aposde by that name meant the or-
dinary bishops 2LXidi presidents. See 1 Tim. v. 17. note 1.

In

592 1 CORINTHIANS; Chap. XII.

30 Have all the gifts of healing SO Have all the gifts

diseases ? Do all speak forr^gn Ian- of healitigi ' do all speak

guages F Do all interpret what is in foreign languages ? do

spoken in these languages ? No. all interpret ?
The church is made i:p of many-
members, each of which has its own

power and ofTice.

/
[N- B. For ver. t>l. see tlia beginning of next chapter]

In the account which the apostle hatk given of the spiiilual men,
Rom. xii. there are some mentioned, ver. 8. who are omitted here i
namely, o ^nu^ioa;, the distributer •, and « *hiotv, the skewer of tJienyj.
Ste their offices and qualifications described Rom. xii. 8. notes ~.
and 5.

CHAP. XIII.

View and Illustration of the Subject treated in this Chapter,

"^pHAT the Corinthians might be persuaded to lay aside their
* emulations and strifes, and be contented each with his
own gifts and office in the church, the apostle, after discours-
mg concerning the spiritual men and their gifts, told the breth-
ren, that no doubt they all earnestly desired to possess the best
gifts. Yet he would shew them a more excellent way of at-
taining eminence in the church -, namely, by acquiring a great-
er measure of that love, which ought to subsist among the
members of Christ's body, chap. xii. 31. — ^This verse, there-
fore, being an introduction to the apostle's beautiful discourse
concerning lovv.*, contained in chap. xiii. it ought to have been
placed, as I have done, at the beginning of that chapter.

The more excellent way of attaining eminence in the church
being that of love, the apostle, by personifying this divine vir-
tue, and by ascribing to it the qualities and actions of a person,
hath set forth its beauties and excellencies in the brightest co-
lours, that the Corinthiann, by comparirg themselves with his
description, might be sensible of the deformity of their own
remper, as it appeared in their divisions, emulations, ana strifes.
— His account of love he began with affirming, that it is a qua-
lity more excellent than the faculty of speaking all kinds of
languages, of, foretelling fucure events, of understanding the
mysteries contained in the ancient revelation^;, and of working
miracles •, in short, more excellent than all the endowments
which men covet most. The reason is, none of these endow-
ments are of any value, if love is wanting in the persons who
possess them, to direct them in the use of them. It is a more
excellent virtue, than even the giving of all Qnt'-i goods to feed

the

Chap. XIIL—View. 1 CORINTHIANS. 593

the poor ; nay, than the giving one's body to be burned for hi^
religio)!, if these things are done, not from love to God and man,
but from vain glory. For, however beneficial these actions
may be to mankind, they will be of no real advantage to the
vain glorious hypocrite himself, ver. 1, 2, 3.

Farther^ still more effectually to display the excellence of this
noble grace, the apostle described its influence upon the tem-
per and conduct of the person who possesses it, ver. 4 — 7. —
and by comparing it with the gifts of tongues, of prophecy,
and of knowledge, and e,ven with its sister graces, faith and
hope, he hath shewn it to be more excellent than them ail ;
chiefly because their existence and usefulness takes place in the
present life only •, whereas love will subsist in heaven, vcr.
8—13.

In this eulogium, it is observable, th?t all tlie properties of
love mentioned by the apostle, belong more especially to the
love of our neiglihour ; unless we suppose, with some, that the
three properties mentioned ver. 7. belong also to the love of God*
However, although the whole were confined to th^love of our
neighbour, it v/ould not follow, that the apostle hath excluded
the love of God from his idea of love : on the contrary, all the
exercises of love which he hath so beautifully describecl, pre-
suppose the love of God as their true principle j for it is well
known, that we cannot love man aright, unless we love God
also, 1 John iv. 20.

New Translation. Commentary.

CH.iP. XII. 31 No-w CHAP. XIL 3i Now ije earnestly

ye earnestly desire the best desire the chief gifts, that ye may be-
gifts ; but yet 1 sheix) you come the most honourable persons
a more excellent way. in the church. But 1 ivill shetu you
a more excellent luay of obtaining ho-
nour ;
CHAP.XIII.l Though CHAP. XIII. 1 Namely, by ac-

1 could speak with the quiring an eminent degree of \ov^.
tongues of men and of For with respect to those which ve
angels,' /^«/ have Vioi love^ esteem the best gifts, I declare, that

Ver. 1. — 1. 7 hough I could speak with the tongues of men and of
angels. Some think the apostle mentioned the tongues of angels^ be-
cause ill the patriarchal ages angels often spake to men. But as
they then spake the language of men, their tongues, thus understood,
are the same with the tongues of men. And therefore by xSxt tongues
(if angels^ the aponle meant, the method<i, whatever they are, by
which angels communicate their thoughts to each other, and which
must be a much more excellent language than any that is spoken bv
men.

Vol. I. 4 F 2. And

594. 1 CORINTHIANS. Chap. XIIL

though I could speak all the languages * I became as sounding

of men^ and even of angels^ hut have brass, or a noisij cymbal.
not love to direct me in the use of
them, 1 am no better than sounding
brass y or a noisy cymbal.

*Z And though I have the gift of 2 And though I have

p^'ophecy^ and know all the deep doc- prophecy^ * and knonv all

trines of the gospel, and possess a mysteries, (ch. ii. 7. note

corqdetc hnoidedge of the anc'ieid reve^ 1.) and all knowledge;
lationsy and though 1 have all filth ^ and though I have all

(chap. xii. 9 n^^te \.')sq as to be dble faith, so as to remove

to remove mountains, but have not love^ mountains, ^ but\i2^SQ not

I am nothing in the sight, either of lovcy 1 am nothing. ^
God, or oi man.

2. And have not love. Because tlie Vulgate translates the word
ayccTF?, he.e, bv charitasy charity^ the Romish clergy, with a view to
er icn thcni:eiv: s by ihe aims of the people, applied to almsgivings
the higli encom'Lim which in this chapter is passed on love ; and
complained of iSe Protestants as falsifiers, who translated ttyaTm by
the word love. Thar translation, they thought, led the people to
have a less esteem of the merit of almsgiving than they wished them
to enter lain.

3. A noisy cijmbal. So the word eiKu'Kt^oi may be translated ^
for Jo^ephus, Antlq. lib. vii. c. 10. says, cyn<bals w-ere broad pieces
of brass, w^iich being struck against each ether gave a strong deep
sound, but without any variety of notes. And as the apostle dis-
tinguishes the cymbal from the sounding hrass^ probably the latter
denotes some of the other brazen instruments used in the temple
music, which, like the cymbal, was introduced to fill up the sym-
phony, without giving any distinction of notes.

Ver 2. — 1. Though I have prophecy. By />ro/)/i^r^, in this passage,
the apostle denotes the inspiration which communicated to the spiri-
tual man what is called, chap. xii. the word of knowledge^ or the
right meaning of the Jewish scriptures. Accordingly he adds, and
know all mysteries, all the things hidden under the tvpes and figure?
of the law hitherto kept secret, and all knowledge of the ancient re-
velations. See chap. xii. 8. note 2.

2. So as to remove mountains. The Jews by rer;tjving mountains^
meant the overcoming of the greatest difficulties. See Whitby on
this ver^e.

3. I am nothing. As it is here supposed, that one who possessed
a// faith might zvant /ove, and be nothing in the sight of God, it is
evident, that the faith of which the apostle speaks in this verse is
not saving faith. Farther, since it appears from our Lord's words,
Matth. vii. 22, 23. that some who possessed spiritual gifts should be
condemned for their wickedness, the two passages joined are a so-
lemn warning to men not to trust to their gifts as the means of re-
commending

Chap. XIII. 1 CORINTHIANS. 595

S And though I spend 3 J/id though I spend ail my goods
all my goods in feeding in feeding the poor^ and though 1 ..e-
THE POORy and though I liver my hody^ thai 1 may be burned
deliver my body that I for my religion, but have not love as
may be burned,' ^«/have the principle from which I act, 1 am
not lovey I am nothing nothing profited by these things, as
profited: they are the actions of a vain hypo-

crite.
4« Love suiFereth long, 4 The excellence of love appears
AND is kind.* Zovf envy- in its operations : Love dlsposeth one
cth not. Love doth not to bear injuries longy and to be kind 'O
vaunty is not puffed up, those who injure him. Love pre-
(see chap. iv. 6. note 4.) serves one from envying those wiio ttre
greater, or richer, or better tnan
himself. Love keeps one from vaunt-
ing of his attiiinments. Love keeps
one from being puffed up with pride
ant< anger.
5 Doth not behave it- 5 Love doth not sufFer one to bt-

commending them to God. To obtain Christ's approbation at the
judgment we must possess real holiness.

Ver. 3. Deliver tmj body that I may be burned. If this is an allu-
sion to what Nebuchadnezzar said of bhaurach, Meshach, and
Abed-nego, Theij yielded their bodies^ iiamel), to be burned, that they
might not ivorship any god except their own God^ the apovtle's meaning
will be, as in the commentary, Though 1 deliver my body to be
burned for my religion.

Ver. 4. — 1. Love sujersth long end is kind. Here the apostie at-
tributeth to love the qualities and actions of a person, in ovdt-r to
render his account of that divine grace the more lively and affecting.
— From what he says oi love in this and in the following veises, it
appears to be the grace which renders men most hke to God, and
that which is the best preparation of them fur living in heaven.
Hence Milton, in his Comus, terms it, The golden kaj^ which opes
the palace ef eternity^

2. Love doth not vaunt. Ov -srifTn^ivireci. The critics arc not a-
greed in their opinion concerning this word, whether it is Greek or
Latin. Phavorinus explains it by Ov ^jottstw, Doth not act precipi-
tatelij. If it is a Latin word, it is of the same import with perpercm,
which denotes what is cpposite to prudence. Hammond cites a pas-
sage from one of Cicero's letters to Atticus, in which this word is
used to denote boasting. And in that sense our trajislatois, whom I
have followed understood it here. Bp. Pearce thinks it is derived
from an Arabic v;ord, which signifies to be of a light mind, and trans-
lates the clau e, is not inconstant. — If the reader wishes to know the
different s.'='nses given of this clause by the Greek cominentalors, he
may consult Eitiuc.

. 2 Ver.

596 1 CORINTHIANS. Chaf. XIII.

have hauglitili/^ nor io seek his civn in- sgM unhecomitigijj : doth not

terest only i one animated by love, is seek its oivn things ONLT :

n.t exasperated on every little prove- is not exasperated ^^ doth

cation ; and doth not put a bad con- not imagine evil ;*
struction on the character and actions
of otf ers.

6 Doth not take pleasure in iniquity 6 Doth not rejoice in
committed by others, though he iniquity^ ' h\xt jointly re-
should reap advantage from it ; joiceth in the truth :
But jointly rejoiceth with good men

in every virtuous action.

7 He covereth all the failings of 7 Covereth ' all things,
others; and being free from evil believeth all things, hcp-
himself, helieveth all things^ and hcpeth eth all things, endureth
all things that are good of others ; all things.

and patiently beare^h all ajjiicti'i^s.

8 Love always remaineth ; nay, 8 Love never at any
liourisheth most in tlie future life, /iw^faileth-/ but u'//^///^r

Ver. 5. — 1. Is not exaspcraled. Basil, cited by Mill, tells u?j^
that a violent emotion of mind, occasioned by anger, is called -arai^*-

-2. Doth not imagine evil. Ov Xcyi^irisi y-ef^fv, may be translated,
Dofh not reason out^ or conclude evil, by putting the worst construc-
tions on aciions which have a doublful appearance. Or it may be
translated, Does not impute evil, or wickedness, to a person on slight
grounds.

Ver. 6. Doih not rejoice in iniquity. Because the Hebrew'"'' word
which signifies a lie^ is translated in the LXX by the word iniquity.
Whitby thinks iniqiiitij here m^-nw?, falsehcod . The benevolent man
takes no pleasure either in hearing, or in repeating falsehoods. And
in confirmation of his interpretation he observes, that iniquity stands
o posed to truth in this passage. But, in scripture truth is used som.e-
tirces for righeoutncss iri general •, in which comprehensive sense it
may be under^tood here.

Ver. 7. — I. Covereth all things. As fgy<w often signifies to cover ^
or cotictaf, it must have that meaning here, because the common
translation, heareth all things, is not in sense different from endureth
all things, in the last clause of the verse.

2. Believcih all things. Because -szniPiivm sigm^^i fidei ccmmittere,
to intrust one with a secret, and because it follows the clause -zravrcc
Tiyn', covereth all things. Bos supposes the apostle in these expressions
describes a perfect friendship, in which friends commit all their se-
crets to each other, and conceal the secrets vvhich they have mutu-
ally imparted. If this is the apostle's meaning, the clause must be
translated, intnuteth all things.

Ver. S. — 1. Love never at any time faileth. Love shall never
perish out of the church, either in time or eternity. So that to all
its other excellent properties, this of its eternal duration must be add-

' eH.

Chap. Xill. 1 CORINTHIANS. 597

prophecies, they shall be But whether there be teachings hy in-
abolished : or foreign Ian- spiration, they shall be abolished in the
guages, they shall cease : church ; cr foreign languages, they
or knowledge, it shall be shall cease after the gospel has been
abolished. ^ preached to all nations ; or the in-

spired hnoiuledge of the ancient revela-
tions, it shall be abolished when the
church has attained its mature state.
9 [Tup, 9\.) Besides, nve 9 Besides, lue inspired teachers,

know ONLY (ix. yAsH<;) in hnoiv the mysteries of the gospel on'^
part, and prophecy («« in part, and explain them in part. For
(ttsgs?) in part.^ in the present life, we are not capa-

ble to know them fully, far less to
make you understand them fully.

ed. Behold then, and approve the beanty of an universal benevo-
lence, which hath r.olhing in view but to do good freely for the sake
of God ; admire the true greatness of soul which appears in forgiving
those who have injured us, and in doing them good for evil ; praise
the loveliness of an unaffected humihty, which is not ostentatious ;
ynd with confidence rely on a virtue which is not to be destroyed, or
even abated by opposition, disappointment, ingratitude, or evil treat-
ment of any kind, but which triumphs over ail obstacles and tem.pta-
tions whatever.

2. Or knowledge^ it shall be abolished. As the apostle is speaking
of the spiritual gifts, and of their abolition in the church, both in
heaven and on earth, knowledge here cannot be taken in the ordinary
sense of the w^ord \ for, in that sense, knowledge will exist in heaven
in the greatest perfection, ver. 12. But it must signify the spiritual
gift, called chap. xii. 8. The word of knowledge^ and chap. xii. 2.
(ill knowledge. — Farther, though the apostle hath mentioned none of
the spiritual gifts but prophecy^ tongues, and knowledge, what he hath
said of these is applicable to all the rest. They shall be abolished
in the church on earth after it hath attained sufficient internal strength
to support and edify itself. See Ephes. iv. 11 — 14. They shall be
abolished likewise in heaven, being of no use there, as the apostle ob-
serves in the following verse.

Ver. 9- IVe knozu only in part, and propheci( in part. This may
have a different meaning from that given in the commentary. For,
as the apostle told the Corinthians, chap. xii. 27. that they were
members, g» |W«^a?,' in part, that is, a part only of the members of
Christ's body, «x Ategs?, in this passage, may be translated, by a part,
so as to signify that we exercise the gifts of knowledge and prophecy
only by a part of us -, we do not all exercise these gifts, but depend
on the spiritual men who possess them for knowledge and instruction.
Accordingly it is added, but when the perfect spiritual gift is come, or
bestowed on all the members of Christ's body in heaven, then that
which was given to some members of Christ's body on earth, to en-
able them to teach the rest, will be withdrawn as of no farther use ;

because

598 1 CORINTHIANS. Chap. XIIL

10 Bid iJuhen the perfect gift of 10 But when (t« tj-
complete illumination is hestoivid on Agi«y, supp. X'^i^'^f^'^) the
all in heaven, then that ivhich is par- j.erftct GIFT iS come, the
tialy namely, the present gifts of one la part shall he aha-
knowledge and prophecy, shall be a- lished.

holished as useless.

1 1 The difference between our 1 1 When I was a
present and future conceptions of child, I spake as a child,
spiritual things, may be illustrated I conceived as a child, I
by the knowledge of a child, com- reasoned as a child. But
pared to that cf a man. When I ivas when I became a man, I
a child y mi) speech^ my conceptions ^ and put away the things of «
my reasonings iver^ erroneous. But child,

luhen I became a man^ I laid aside the
conceptionSy reasonings, and language
cf a child.

12 For now the revelations of 12 Fornow we see (J«'
God being made in human language, see chap. iii. 15. note)
which cannot convey a just idea of thxovi^ glasi^ obscurely -y*

because in heaven every individual member will have an illumination
pecuhar to himself, which will be suthcient in all respects for his di-
rection and happiness.

Ver. 12 — 1. IVe see through glass. A<* e<r«3rrgs«. Dr Pearce thinks
the word ic-i^zrr^av , signifies any ct those tian-parent substances which
the ancients u^'Cd in their windoivs, such as thin plates of hern, tian-
sparent stone, and the like, through which they saw the objects
without obscurely. 1 have therefore translated this Greek word hj
the l.nglibh word g/ass^ as a generic name for such subsranccs.—
But others are of opinion that the word denotes a brazen min-or^
like those ot which Moses made the laver, Exod. xxxv ii. 8. and
that the apo?tle*s meaning is, we see things as it were by images re-
flected fraai a mirror. But this idea does not accord with seeing
things obscurely.

2. Obscurely. Ev amyuuri, literally i?i an enigma^ or riddle. An
'enigma^ or riddle^ being a discourse in which one t'ing is put for a-
nother, which is in soa.e respects like it, we are Soia lo see things at
present in an enigma, because ia the reveic-tious of God, invisible
things are represented by visible, aiid spiritual things by natural,
and eternal things by such as are temporal. Ti^'O ot Stephen's MS6.
read here &>?, as in a riddle.^^0x\ this passage it is proper to observe,
that the darkness in which thing-? at present a'-e involved is in some
respects necessary : for, as in childhood, our knowledge and concep-
tion of things are wisely ma.ie imperfect, that .' e may the more easily
submit to the exercises and di'scipline which aie propter to our child-
ish state ; so in the present life, which, in relation to the whole of
our existence, may be called childhood, our knowledge of invisible
things is appointed to be imperfect, that we may employ ourselves
with pleasure in the occupations of the present life. But when the

ressor?

Chap. XIII. 1 CORINTHIANS. 599

but then face to face : spiritual things, lus see them as
now [ know (sjt j&is^s;) in through glass obsctireljj : but in the life
purt ; but then, i^ziyvsa- to come ^ we sh.Al s^e them Jhce to face
ro'-cact) I shall fully knjvV, clearly. Now my knowledge oi spi-
even as i.xi'^fullijkwQ^NV.} ritual things is partial : hut in the life

to come ^ I shall full J know th^m^ even

as I am fully kno'wn of superior

bei ngj.

13 And now abideth 13 Love is more excellent also

faith, hope, love^ ^ these than all the graces. For now abidetJi

three i but the greatest of Faith,, Hope, Love^ these three htm^

these is Z?"!;^, (seeyer. 8.) necessary to our present state ; But

the greatest of these is love ; because,
after Faith and Hope are at an end.
Love will subsist for ever in heaven.

season of childhood is over ^vc attain more comprehensive views o£
things, and put away childish conceptions, reasonings, and occupa-
tions. Just so when this life is over, and the grand scenes of the
heavenly world open upon us, we shall no more see spiritual things
darkly as in a riddle, but wc shall see them face to face, or clearly ^
•and shall fully know, even as we ourselves are fully known of su-
perior beings, cr of our most familiar friends. In short, we shall
leave off all those imperfect methods of acquiring knowledge which
we made use of on earth.

3. I shall fully know, even as I am fully known. Beza thinks thi<»
may be translated, / shall know fully when also I shall be made to
know fully. See Ess. iv. 1. But, thus translated, the clause has
the appearance of a tautology.

Ver. 13. And now abideth faith^ hope, love. The clause now a-
bidethj implies, that the graces spoken of are not always to abide ;
at least the graces of faith and hope. For seeing faith is the per-
suasion of things hoped for, Heb. xi, 1. and hope that is seen is not-
hope, Rom. viii. 24. in heaven, v,?here all the objects of our faith and
hope are put in oar possession, there can be no place for either. Il
is quite otherwise with love. The objects of love exist in the
greatest perfection in heaven, and will exist there for e-ver \ so that
love will burn in that world with a delightful warmth and brightness
to all eternity.

CHAP. XIV.
View and Illustration of the Matters in this Chapter.

FROM the things \yritten in this chapter, it appears that
the brethren at Corinth, had erred in their opinion of the
comparative excellence of the spiritual gifts ; and had been
guilty of great irregularities in the exercise of these gifts. In

particular^

GOO 1 CORINTHIANS. Viev/.— Chap. XIV.

particular, they preferred the gift of speaking foreign languages
to all the rest, because it made them respectable in the eyes of
the unbelieving Greeks, who were greatadmirers of eloquence.
Farther, possessing that gift in the manner of an habit which
they could exercise at pleasure, they were exceedingly fond of
shewing it in the public assemblies, by speaking often and long
in foreign languages, without regarding whether their hearers
understood them or not. And fancying themselves the most
honourable of all the spiritual men, because their gift was ha-
bitual, they claimed the privilege of speaking in the public as-
semblies preferably to others •, whereby some who were better
qualified to edify the church, were often obliged to be silent.
Nay, to such a pitch did they carry their passion for speaking
foreign languages, that on some occasions, a number of them
who possessed that gift, spake in the church all at once 5
whereby great confusion was occasioned in their meetings.

The Corinthians, by this improper use of their ability to
speak foreign languages, having brought a bad report upon the
Christian assemblies, St Paul, in this chapter, endeavoured to
lessen their admiration of the gift of tongues, by shewing that
it was inferior to most of the other spiritual gifts ; and that
its value depended on. its being used for the edification of o-
thers. Wherefore, as an introduction to his discourse on the
subject, he began with exhorting them to make love the object
of their constant pursuit, but spiritual gifts the object only of
their earnest wish : and of the spiritual gifts, to desire the
gift of prophecy, rather than the gift of speaking foreign lan-
guages, ver. 1 Because he, who, in the public assemblies,

ispake in an unknown language, spake to God only, and did no
good to others, however sublime and excellent tlie things which
he spake, might be, ver. 2. — ^Whereas, he who prophesied,
spoke to men in a known language, things for their edification,
exhortation, and comfort, ver. i>. — In short, he who spake in
an unknov/n language, edified none but himself ; whereas, he
who prophesied, edified the church, ver. 4. — This being the
case, though the apostle would have been glad, that all the in-
spired men at Corinth, had spoken foreign languages, he ra-
ther wished them to prophecy, ver. 5. Next, he advanced va-
rious arguments, to shew the unprofitableness of speaking un-
known languages in the church, ver. 6 — 11. Then exhorted
such of them, as earnestly wished to possess spiritual gifts, to
seek those which would make them abound to edification,
ver. 12. — and directed the person who prayed in an unknown
tongue, to pray in such a manner, that what they prayed might
be interpreted ; because if any one prayed in an unknown
tongue, without having his prayer interpreted, his spirit pray-
ed, but his meaning did not profit his hearers, ver. 14 — ^The

duty

Chap. XIV.— View. 1- CORINTHIANS. 601

duty, therefore, of every in*ipired person, wjio prayed, or sang
j)salms in the public assemblies, was ' to perform these otHces
in ?A\ iiitellii^ible manner, ver. l5.-^other\visei when he re-
turned thanks to God, his hearers Could not say Afnen ; that
is, could not join in his thanksgiving, not understanding what
he said, ver. [6y 17.— He then told them, that he could thank
God in more foreign languages thati all of them taken toge-
getherj yet he would rather speak five sentences, in a known
language, for the edification of others, than ten thousand sen-
tences in an unknown language, which could profit nobody
but himself, ver. 1.8, 19.

Next, to shew the Corinthians the foolishness of a number
of them speaking in the church unknown languages all at once,
he told them it ^as acting like children. In bad dispositions,
indeed, he wished them to be children, but in understandings
to be men, ver. '20. — Then he put them in mind of Isaiah's
prophecy, in v/hich it was foretold, that God would speak to
the unbelieving Israelites in foreign languages-, but that even

so they would not believe, ver, 21 From which he inferred,

that foreign languages were intended for a sign, not to be-
lievers, but unbelievers, to convince them of the divine origi*
nal of the gospel. Whereas, prophecy was intended for the
edification of believers, ver. 22. — Farther, when the whole
church is met in one placej if all of you, said he, who have the
gift of tongues, speak at once, and there come in an unlearned
person, or an unbeliever, will they not say, Te are mad F veVi.
23. — Whereas, if all the inspired men prop hest/y that is, speak
in a known language, and in an orderly manner, to the edifi-
cation, exhortation, and comfort of the assembly, and there
shall come in an unlearned person, or an unbeliever, perhaps
with a bad intention, such an one understanding what is spo-
ken by all, will probably be made, sensible of the evil of his
idolatry and wickedness ; and being ex.imined by all concern-
ing his bad design, ver. 24 the secrets of his heart will be

discovered, so that falling prostrate, he will worship God, and
carry away word, that God is actually among the Christians,
:Ver. 25.

In the remaining part of this chapter, the apostle gave the
Corinthians particular directions, concerning the manner in
which they were to exercise their spiritual gifts, ver. 26—33.
—And prohibited women from speaking in the church on anv
-pretence whatever ; foundmg his prohibition on the will ot
God, and on the law of Moses, which comm:inded women to
be subject to men, and even on the custom of nations, vcr.
tU', 35, 36. — Then required the prophets, and other spiritual
persons at Corinth, to acknowledge that all the things he had
written, were the commandments of the Lord, Foi" St Paul,

Vol. J, 4- G though

602 1 CORINTHIANS. View.— Chap. XIV.

though one of the greatest apostles, willingly submitted his doc-
trines and writings to be tried by those who had the gift of
discerning spirits -, being absolutely certain of his own inspira-
tion, ver. 37. — He added, If after the attestation borne to my
precepts by the spiritual men, any teacher among you is ig-
norant that they are the precepts of the Lord, let him remain
in his ignorance, ver. 38. — And, as the conclusion of the
whole, he exhorted the Corinthians to desire earnestly to pro-
phesy ; but at the same time, not to forbid any .person to speak
in an unknown language, if there was an interpreter present to
interpret what he said, ver. 39. — And, in general, to do all
things, in their public assemblies decently, and in order, ver,
40.

Before this illustration is finished, it may be proper to re-
mark. First, that this and the two preceding chapters of St
PauFs First Epistle to the Corinthians, mOre than any other
parts of the sacred volume, are useful for demonstrating the
reality, and for making us acquainted with the nature of that
most singular and astonishing proof of the divine Original of
the gospel, which was set before the world in the supernatural
gifts, wherewith multitudes of the first Christians were en-
dowed. For from the account accidentally given of these gifts
in the chapters mentioned, and of the persons who possessed
them, and of the manner of their communication and opera-
tion, and of the uses for which they were intended, we under-
stand. That they all proceeded from the Spirit of God, and
were most astonishing in their operation ; that in every church,
great numbers of persons possessed these gifts, having receiv-
ed them, either by an immediate illapse of the Holy Ghost, or
by the imposition of the apostle^s hands -, that the spiritual men
exercised these gifts openly before all the world, for the con-
firmation of the gospel ; and in their public assemblies, for
their ov/n edification ; that in the absence of the apostles, the
spiritual men by these gifts, but especially by the gifts of mi-
racles and tongues, converted numbers ; and. That the hea-
thens who came into the Christian assemblies, (as many of
them did, 1 Cor. xiv. 24«.) had thereby an opportunity to know,
and to report to others, that God was really among them.
Thus, notwithstanding the gospel in the first age met with
great opposition every where, from the statesmen, the priests^
the craftsmen, the bigots, and even from the philosophers and
rhetoricians, yet in all countries, by the influence of the spiri-
tual gifts, and of the miraculous powers which abounded a-
mong the Christians, it overcame all opposition, and through
the blessing of God spread itself so effectually, that at length
it put an end to the heathen religions, in the best peopled, and
most civilized provinces of the Roman empire.

Mv

Chaf. XIV.—ViEw. 1 CORINTHIANS. 603

My second remark is : That although the irregularities, which
the Corinthian brethren were guilty of in the exercise of their
spiritual gifts, occasioned at first abundance of trouble to the
apostle Paul, these irregularities are not now to be regretted.
By the direction of God, they have been the occasion of our
receiving certain and full information, concerning the existence
of the spiritual gifts, the primitive glory of our religion, and
concerning the way in which they were exercised by the apos-
tles, and other spiritual men, for the overturning of the hea-
then idolatry, the establishment of the gospel throughout the
world, and the edification of the church itselfo See the illus-
tration prefixed to 1 Thess. chap, i.

New Trnslation. Commentary.

CHAP. XIV. 1 Pur- CHAP. XiV. 1 Since it is a grace

sue ' love and earnestly de- so excellent, pursue love by every me-

sire spiritual gifts, but thod in your power ; and only ear-

especially that ye may nestly desire spiritual giftSy but especi-

prophesy. ally that ye may prophecy.

2 For he ivho speaketh 2 For he who speaketh in a foreign

in a foreign * language^ language^ in the public assemblies,

speaketh not to men, but speaketh not to men^ but to God ; for no

to God ; for no one (««»s;, one present understandeth him. Ne-

45.) understandethHiMj verthelessy by the Spirit he speaketh

(^i) nevertheless^ by the mysteries^ or things which, after he

Spirit he speaketh mys- hath spoken them, are wholly hid-

teries. den from the church.

% But he nvho prophe- 3 But he who prophesiethy speaketh

sieth, * speaketh to men by inspiration to men in a known lan-

Ver. 1. Pursue love. As '^iukhv denotes the action of hunters in
the chace, the apostle's meaning is, be most earnest in your endea-
vours to attain the noble grace of love.

Ver. 2. He who speaketh in a foreign language. The word yA&xrc-*,
tongue^ so often used in this chapter, plainly means ^foreign lan-
guage, (see ver. 19.) in which sense it was used, by the Greek wri-
ters, as Eustathius on Iliad A. quoted by Hammond on 1 Cor. xiv.
28. affirms.

Ver. 3. He who prophesiethy speaketh to men for edification ^ &:c.
Seeing the spiritual men, who had the word of wisdom and the word
of knowledge, spake to others for edification, exhortation, and conso-
lation, the exercise of their gifts was comprehended under prophe-
sying; which therefore was a general name for the speaking by in-
spiration in a known tongue, to the instruction of the church, what-
ever the nature of that inspiration might be. — When the apostles
who were endowed with the word of wisdom, and the superior pro-
phets, who were endowed with the word of knowledge, prophesied
they did it by inspirations, ci\\td.vti. Q. revelation 9^nd kr.9wiedge

^ Bui

60 i

guage, for increasing their faith, and
stirring them up to their duty^ atid com^
forting the?n under their afflictions.

4 He therefore/ ivho speaketh in a
foreign language, edifieth himself ou\y ;
but he ivho prophesieth, speaketh in a
known language, so as to edify the
church.

5 I wish indeed that ye all spake
foreign languages ,- but rather that ye
•were endcjued ivith the gift of prophecy •
For, a mere useful inspired person is he
who prophesieth, (see vei*. 3.) than he
who speaketh mysteries (ver. 2.) in fo-
reign languages, unless some one inter- foreign languages, unless

SOME ONE interpret, '
that the church may re-
ceive edification,

6 (Nvvf ^e) For, now,
brethren, if I should com^
to you speaking in foreign
languages, what shall J
profit you, unless I shall
speak ^ to you, INTEL-

Chap. XIV.

FOR edification, and ex-
hortation, (see Rom. xii.
8. note L) and consola-
tion.

4 He ivho speaketh in
a foreign language, edifi-
eth himself -, ^ but he
who prophesifcth, ediheth
the church.

5 1 wish, indeed, that
ye all spake in foreign lan-
guages ; but rather that
ye prophesied ; for great-
er is he who prophesieth,
than he who speaketh /;;

riret what he speaketh, that the church
may receive edification.

•6 For, now, brethren, if I should
come to you, speaking the dictates of
inspiration in foreign languages, ivhat
good shall I do you, unless 1 shall speak
to you intelligibly, either by the revela-
tion peculiar to an apostle ; or by the

But there were other kinds of inspiration, called in the same verse,
prophecy and doctrine^ which belonged to the iriferiof prophets.
These were said X.o prophecy, when by inspiration they uttered pray-
ers and psalms, in which the church joined them : or delivered a
discourse relating to some point of doctrine or practice. And rdl
being done in a known language, the churcli was ediHed, exhorted,
and comfbited. See chap. x"ii. 10. note 2. Rom. xiv. 19. note.

Ver. 4. Edfieth Inmscif. (See chap. viii. 10. note 2.) From this
it is plain, that the inspired person who uttered in an unknown lan-
guage a revelatlgp made to himself, must have understood it, other-
va..c I'c- could not increase his own ,kn9v\ ledge and f.,iith by speaking
it. tie might also confirm' himself 'in the faith of the gospel, by his
consciousness that he was inspired in delivering the discoiirse.

Ver. 5. Unless some one interpret. 'Ekti^ a ftn ^i ^y-wnvvi. This is

leriHcred in our bibles, u-j'ess ne (the person w

>pe;

ks the unknown

discourse) interpret. But this is contrary to l':c apostle's nieiuiing,
and 10 his precept, ver. 28. where the inspiicd person, whohad a
revelation made to him in an unknown tongue, is ordered- not to in-
trrprct it, but to keep bilcnce,, if thcie was no iulerprcter'by. The
rxpicssion therefore in this verse is clliplical, and must be completcci
i^y -supplying Tis after (Kij. i .,'.^ . '^ o'-.v n'/ ■ V

" Ver. 6.~1. / shall speah. Tlie word A«a«v liere,' aiid ver. S.' sig-
"• fo^ speak intellig'ihly. Ess. iv. r!3.

2. Or

Chap. XW,. 1 CORINTHIANS. 6(^^

word of knoivledge^ the gift of a su-
perior prophet ; or hij prophecy^ the
inspiration proper to an inferior pro-
phet \ or hy doctrine, the inspiration
proper to the ordinary pastor I-

7 In like manner^ things imthoui
life giving soutfd^ lujutherpipe or harp ^
unless theij give a difference to iite notes y
both in tone and in time, how shall it
he known luhat is piped or harped P
Such unmeaning sounds, are a fit
image of unintelhgibie language,
both in their nature and in their ef-
fect.

S And tJierefore, if^ the trumpet^ \n-
stead of scundirig those notes whosje
meaning is understood by the soj-.
djcrs, "shall give an unknown sounds
'iuhof in that case, will prepare kunself
for battle ?

9 ^0 also ye^ when ye speak by in-
spiration in your public assemblies,
iciless ivith the tongue ye- utter in-
telligible speechy How shall it be knowti
what is spokeji ? Therefore, however
important the things ye speak may
be, ye will be speaking into the air Iii;.e
jnui men.

2. Or by doctrine. This wa. en inspiration, making known a par-
ticular doctrine to the ordinary pastors or teachers, which they were
to comnTiUnicate to the church in puahc, or to the young and more
i^'iorant in private, in a known language.

Ver. 1: — 1. In like manner. " In accented copies of the New Tes-
tament, the original word should have the' circumflex accent, thus,
ftt«?, to shew that it hath the < -rne signification with I'^ma^, in like
nia-^ner. Whereas i.ccented thus, iuui;, it will signify (tamenj yet.
Beza observes, that /ttajf, signifying z>? like manner^ is a poetical word.
B'-t the other sense, namely-, Tet^ does not suit the apostle's reason-
ing in this ;^?.ssaee'. "

2. Give a difference. Acxc-oX-^.v. Among musicians, this word sig-
nifies the measured dist-uice between sounds, according to certain
proportions from w^hich the melody of a tune results.

S. To the notes. RapheHus h?s shewn that (p^oyy!^, as disLin-
guish-'- from (?<wi»>5, signihc q musical sounds a note in music. See
Parkh. Diction.

1. Is piped or Irirhe.d. The ancients not only directed iheir mo-
tions in dancing by musical instruments, but they used them in bat-
tle, and even in funeral lamentations for exciting griefj Matth. ix.
25. xi. 17.

Ver.

LlGIBLTy either by re-
velation, or by know-
ledge, or by prophecy,
(see ver. '3. note) qi* by
doctrine ? *

7 /// like manner, ?
things without life giv-
ing sound, whether pipe
or harp, unless they give
a difference * to the notes,

.^ how shall it be known
what is piped or harp-
ed ? ''.

8 (K^s* ycc^, 93.) Jnd
iJtereforc, if the trumpet
give an unknown sound,
who will prepare himseli
for battle?

9 So also y^y unless with
the tongue :je give intelli-
gible speech. hov7 shall it be
known what is spoken ?
therefore ye will he speak-
ing into the ?\r.

606

1 CORINTHIANS.

Ghap. XIV

iO TJiere ate, no doubt ^ as many
kinds of languages y used in the ivorld as
ye speaky and none of them is ^without
signification to those who are acquain-
ted with them.

1 1 Nevertheless y if I do not knoiu
the meaning of the language that is ut-
tered, 1 shall he to the person ivho
speaketh a foreigner y who has no know-
ledge of what he speaks ; and he ivho
speaketh shall be a foreigner to me : we
shall be incapable of holding any
conversation with each other.

12 Whereforey ye aliOy that^f may
not be barbarians to each other, since
ye are earnestly desirous of spiritual
gifts^ [TinvfAdTuvy see ver. 32. note 1.)
seek themy that by exercising them
properly, ^^ may abound for the edifi-
cation of the church,

13 For ivhich causey let him who
by inspiration prayeth in the church
in a foreign language y pray in such a

1 0 There are, perhaps ^
as many kinds of lan-
guages * in the world AS
YE SPEAK, and none o£
them IS without signifi-
cation.

11 {Ovv, 264.) Tety if
I do not know the mean-
ing of the language, I
shall be to him w^^? speak-
eth a barbarian, ' and
he nvho speaketh IVILL
JBE a barbarian to me.

12 [Ovroi y.xty 266.)
WhereforCy ye also, since:
ye are earnestly desirous
of spiritual gifts, seek
THEM, that ye may a-
bound for the edification of
the church.

1 3 (A<o;rgp) For ivhicli
cause, let him (• A<tA«v,
55.) luho prayeth, * in ^

Ver. 10. ^s many hinds of languages. Bos is of opinion, that
(paryjj here, signifies articulate speechy language. And Raphelius has
shewn, that Polybius and Arrian havie used the word in that sense.
See Acts xii. 27. where cpmctq rai -zs-p^dip^rajVy signifies the words of the
prophets *, for they are said to be read every sabbath day, namely, in
the synagogues. Likewise, 2 Pet. ii. 16. The dmnh beast speukingy
avB-^^iTTH (pmy,^ in man's language, forbad^ &.c.

Ver. 11. A barbarian. The Greeks, after the custom of the E-
gyptians, mentioned by Herodotus, lib. 2. called all those larbari-
ans^ v/ho did not speak their language. In process of time, however,
the R.onians having subdued the Greeks, delivered themselves by the
force of arins" from that opprobrious appellation : and joined the
Greeks in calling all barbarians y who did not speak either the Greek
or the Latin language. Afterwards, barbarian signified any one
who spake a language which another did not understand. Thus the
Scvihian philosopher 'Anacharsis, said, that among the Ailjenians,
the Scythians were barbarians \ and among the Scythians, the Athe-
nians wer^ barbarian!. In like manner, Ovid. Trist. v. 10. Bar-
harus hie ego sum, quia non intelUgor ulli. This is the sense which
the apostle sffixes to the word barbarian in the present passage.

Ver. 13. — 1. Let him who prayeth. That Xa,>.uf here, signifies «
speaking in prayer, is evident from the subsequent clause, and from

ver. 14.

2. Pray

Chap. XIV.

1 CORINTHIANS.

607

foreign latiguage^ pray
(ivi*, 197.) so as SOME
ONE may interpret. *

14? For if I pray in a

foreign language^ {7cnv(Au,
fiv) my spirit * prayeth,
but (v'»5 (tta) my meaning
is without fruit,

15 What then is TO BE
DONE ? I will pray with
the spirit, ih) hut I will
pray also ivith meaning :
I will sing with the spi-
rit, but I will sing also
WM meaning.

IG (Ettu) Else, when
thou shalt bless with the
spirit, he ivho filldh up

manner^ and at such a time, as some
one who is inspired, may interpret his
prayer to the edification of the
church.

14? For if I pray publicly in a fj-
reign language not interpreted, mi)
spirit which understandeth that lan-
guage jor^y^^/i, but mi) meaning m such
a prayer, is without fruit to the per-
sons for whom I pray.

1 5 What then is to be done, when
the Spirit moves me to pray in the
church in an unknown language ?
Why this, / tvill pray ivith the in-
spiration of the Spirit^ but I ivill pray
also with my meaning interpreted,
ver. 13. I will sing with the inspira-
tion of the Spirit, but I will sing also
with my meaning interpreted.

16 Elset when thou shalt bless God
with an inspiration of the Spirit in ^v.
unknown language, he who in the

2. Pray^ (/»« ^«g«*«v««?), sup. r;?, see ver. 5. note,) so as so*?se one
may interpret. V/hat tiie apostle meaiit b) ordering the inspired
person to pray In such a manner, as that another might interpr<*t hi^
prayer, was this : Pie who prayed in an unknown language, was to
do it by tv.'o, or at most by three sentences at a time, and in order ;
and the interpreter was to interpret what he said, as he went along,
ver. 27. But if there was no interpreter at l-and, he was to be si-
Jent, ver. 2S. even though he himself could have interpreted what he
spake J because to edify the church in that nature, was a ridiculous
vanity, not to be encouraged, for a reason which shall be mentioned
in the note on ver. 28.

Ver. 14. My spirit prayeth^ but my meaning is without fruit. Ac-
cording to BengeJius, spirit in this verse, signifies that faculty of the
inspired person, on which the Spirit of God operated internally, so
as to make known to him something, which he was ignorant of be-
fore. But mind, signifies the same faculty, operating In discovering
Its conception to others. Wherefore, seeing the original words wi
fts, signify, my mind made knoiun to others^ they may be translated
as I have done, my meaning. This signification the word ZTJ^Whath,
ver. 19. It hath the same signification In other passages. For
example, 1 Cor. II. 16. IVho hath known {vvv xv^nt, sensum domini^
Vulg.) the mind of the Lord? but zue have hvf X^iru) the mind of
C^n J/.— -Besides in the glossaries (ta?) mind signifies (^sensus^ mean-
ing, as in this phrase, vnt ^t t^e, nvit, what is the meaning of thi:
word?

Ver.

608 1 CORINTHIANS. CkAP. XI V„

congregation is a private or unin- the place of the private

s^'ixeA person^ and heareth thee speak, person^ *' How shall hs

hoiu shall he assent to whiat thou say the Amen * to thy

speakest, and say the Amen to thy thanksgivingy since he

thanksgiving, since he knoweth not knoweih riot what thou

what thou sayest ? sayest ?

17 For thou indeed givest thanks, 17 For thou, indeed'^
Ih that unknown language in fit ex- gjvest thanks well, but
pressionSi but the other who hears thee, the other is not ediQed.

is not edified thereby.

18 I do net thus speak of foreign 1^1 give thanks to my
languages, because I myself am de- God, spinVing in foreign
ticient in them : For / worship my languages * more than all
God, speaking in more foreign langua- (f you :

ges, than all of you taken together.

19 Tet so far am I from being 19 Yet In the church,
vain of this gift, that in the church I I had rather speak (wsyr?

Ver. 16. — 1. IVho fllelli up the pince ra l^itura, of the private per-
son. Josephus Antiq. 3. c. 9. § 1. uses the Greek word iS<(WT<:i, to
denote a private person, as dibllnguished from the priests. In like
manner, in this verse l^iurn^^ denotes those cf the as'^embly, who had
not the gift of languages, and who were not teachers, but hearers
only. In ver. 23; and 2 Cor. xi. 6. the word signifies a person un^
learned, or untaught.. See the following note.

2. How shall he say the Amen to thy thanksgiving ^ The apostle's
question implies, that it was the custom in the Christian church
from the beginning,- for all the people, in imitation of the ancient
worship, to signify their assent to the public prayers, by saying Amen
at the conclusion of them. Of this custom in the Jewish church,
we have many examples. See Deut. xxvii. 15. 3 Esdras ix. 47i
Neh. viii. 6.

Ver. 18. Speaking in foreign languages. This is B. Pearce's trans-
lation, which I have adopted, because it is more agreeable to the ori-
ginal, and to the scope of the passage, than the common version. —
'rhe apostle had this great variety of languages given him by inspi-
ration, that he might be able immediately to preach the gospel to
all nations, without spendincr time in learning their languages. But
it must be remembered, that the knowledge of so many languages
miraculously communicated was a knowledge for common use, such
as enabled the apostle to deliver the docrrines of the gospel clearly
and properly *, and not such a knowledge of these languages, as pre-
vented him in speaking and writing, from mixing foreign idioms
with them, especially the idioms of his mother tongue. An atten-
tion to S'jch frities, was below the grandeur and importance of the
work in which the apostle was engaged, and tended to no solid use ',
these foreign idioms being often more expressive and emphatical
than the correspondent classical phrases.

Ve'-.

Chap. XIV. 1 CORINTHIANS. 609

><oY<ii;^ 60.) five sefitct2ces had rathe}' spcnk five sentences y lutth

with mv meaning UN- mij meatnng understood^ that I may in-

DERSTOGDy that I may struct others as well as myself^ than

instruct others also, than ten thousand sentences in a foreign Ian-

ten thousand ^ sentences gi^'^gfy however sublime and elegant

in a foreign language. that discourse might be.

20 Brethren, be not 20 Brethren, do not, by exercising
children in understand- the gift of tongues with strifes, shew
ing,; («AA«) but in evil ' yourselves children in imderstanding.
be ye children, and in :5/////7 freedom from i?-!-*// dispositions,
understanding be y£ full he ye children, and in understanding, be
grown men. * ^f y}/// grown men.

21 In the law it is 21 In the law it is foretold. Surely
v/ritten, * (at;, 260.) with other tongues, and with other lips,
Surely with oilier tongues that is, by persons whose language

Ver. 19. Than ten thousand. Here )j stan45 ior f^uXXcv jj, as it doc5
likewise, Luke xv. 7.

Ver. 20. — 1. In emL The Grtck word 'AuKia, in tids passage,
does not signify mahce, but those evil dlsposillcns uhich are contrary
to the gentleness and innocence of children j particularly envy, anger,
and strifco

2. ^nd in understandmg be ye full grown men. Behave with the
good sense and prudence of full grown men. It was a severe reproot
to the Corinthians, who piqued themselves on their wisdom, -to re-
present their speaking unknown languages, and their contending
about precedency, as a childishness which men of good sense would
be asliamed of. — Doddridge makes the following remark on this
part of the apostle's cnisile to the Corinthians, "Had the most zealous
proteRtant divine endeavoured to expose the absurdity of praying and
praising in an unknown tongue, as practised in the church of Rome,
it is difficult to imagine wdiat he could have wrote more full to the
purpose than the apostle haih done here." He adds for the instruc-
tion of those who preach the gospel, " That a height of composi-
tion, an abstruseness of thought, and an obscurity of phrase, which
common Christians cannot understand, is realJy a speaking in an un-
known tongue, though the language used be the language of the
country."

Ver. 21. In the law it is wriuen. See Rora. ii. 12, 25. notes,
where it is shewn, that The law, signifies the whole of the Jewish
scriptures. — This passage is taken from Isa. xxviii. 11. With siam-i
merwg lips, and anotJier tongue, will lie speak to this people. The
critics observe, that the Hebrew words in Isaiah, rendered by our
translators, with stammering lips^ ought to be translated In labiis ir-
risionis, With mocking lips, in which sense the LXX understood the
phrase. But that translation makes no alteration in the meaning j
for they who speak to others in an unknown language, seem to the
persons to whom thfv speak, to stammer and to raock them.

Vol. I. ' 4 H Ver

616

1 CORINTHIANS,

is difFerent from theirs, / ivill speak
to this people. Tet not even so nvill
they become obedient to mey saith the
Lord.

22 Wher ef or e^ foreign languages are
for a sigft ot rhe elusion of the Holy

Ghost on you, not to convince be-
lievers who do not understand these
languages^ but to convince unbelievers
to whom ye speak in their own lan-
guage, Acts ii. 8. But prophecy is
for ei sign of the effusion of the Spi-
rit, not to convince unbelievers who
cannot know, but to edify believers^
"who know that ye are inspired in
prophesying.

23 Well then^ if the luhole church
he assembled in one pUce^ and the in-
spired persons all speak in foreign lan^
guages. and there come in persons igno-
raiit of these languages^ or heathens^
ivill they not say that ye are mad'y
when they see the confusion yc
make, by speaking languages which
110 one present understands ?

Chap. XIV.
other lips, /

and ivitli

nvill speak to this people •,

yet not even so ivill they

hearken to rne^ saith the

Lord.

22 iSi? that foreign lan-
guages are for a sign, not
to helieverSy but to unbe-
lievers : ^ h\iX. prophecy IS
FOR A SIGNf not to unbe*
lieverSy but to believers.

23 If, then, the whole
church ' be come toge-
ther in one place, and
all speak in foreign lan-
gungesy and there come
in unlearned persons^ or
unbelievers, will they
not say that ye are mad ? ^

Ver. 22. So that foreign languages are for a iiga^ not to heliez'era\
hut to unbelievers. Some are of opinion, that Isaiah in the words
quoted, alludes to Deut. xxviii. 49. and that by God's speaking to
the unbelieving Jews with another tongue, is meant his punishing
ihem by a foreign runtion. Eut that sense of the prophet's words,
agrees neither with his design, nor with the apostle's. Isaiah evi-
dently foretels the methods which God in future times Avould use for
converting the unbelieving Jews j and among others, that he would
speak to them in foreign language?, that is, in the languages of the
nations among whom they were dispersed. The passage therefore
is a prediction of the gift of speaking foreign languages, to be be-
stowed on the first preachers of the goi^pel. From the prophecy thus
understood, the apostle's conclusion is clear and pertinent.

Ver. 23. — ]. The v}hcle church. By the vhole church, the a-
postle means the whole brethren of a particular city *, or the whole
of the brethren, who were in use to meet together in one place for
worship.

2. Will thy not soy that ye are mad ? This is not contrary to
what is said, ver. 22. that the speaking in foreign languages was at
sign to convince unbelievers. For the unbelievers to be convinced
by that sign, were such strangers as understood the language in

which

Chap. XIV.

1 CORINTHIANS.

6U

24? But if all prophe-
sy, (see ver. 3.) and there
come in an imbdiever^ cr
tfn unlearned person, (see
ver. 16. note I.) he is
reproved by ally [cuvctK^m-
rxii chap. iv. 3. note i.)
he is examined by all. "

25 And thus the se-
crets of his heart are
made manifest ; and go,
falling en HIS face, he
will worship God, car^
rising away luord, that
God actually is among

. 26 W^ hat then is TO BE
XiONEy brethren ? When
ye are come together,
each of you hath a psalm,
^ hath a discoursey * hath

24' But if ally who are Inspired,
prophesy y and there come in a heathen^
or one ignorant of foreign languages ^
with an int-ention to act as a spy,
such a person, understanding what is
spoken, ivill be reproved for his ido-
latry and other sins, hy all who pro-
phesy : and he ivlll he questiofied con-
cerning his intention by all who can
discern spirits.

2« And thus the hidden purposes of
his heart being made knoivn., he will
be astonished j and so falling prostrate^
he ivill Ivor ship God, and report that
God is actually among you. Like Nfe-
buchadnezzi^r, he will say, " Of a
<* truth, it is, that ^qmx God is a
" God of godsj—and a revealer of
« secrets." Dan. ii. 4'7,

26 What then is to he done, brethren ?'
TVhen ye are assembled one of you by
inspiration hath a psalm : another
hath a discourse : another hath some-
tiling made known to him in a fo^

which ihcy were ?.ddre£sed j \vhereas5 the ujihellevers and unlearned
persons who considered the speaking of foreign languages as an ef-
fect of madness, were those strangers who did not understand them.

Ver. 24. He is examined hy all : by all who have the gift of dis-
cerning spirits ', and they making known to the church, the design
on which he was come into their assembly, he will be affected in
the manner described, ver 25. .

Ver. 26.— 1. Each of you hath a psalm, Grotius thinks, this, and
the following clauses, should be read interrogatively : Hoth each of
you a psalm f hiyh he a discourse ? The Inspired psalms of which the
apostle speaks, were not. metrical compositions, but compositions
which were distinguished from prose., by the sublimity of the senti-
ments, and the strength, beauty, and aptness of the expressions.
Such was the Inspired psalm which Mary our Lord's mother utter-
ed, Luke i. 4'6. and the inspired thanksgiving and prayer which the
disciples jointly sang, upon the deliverance of Peter and John from
the council, recorded, Acts Iv. 24 — 30. And since it is sald^, ver.
24. that the whole company lif Led up their voice, •««fl.%f,t4«5ev, ivith one
accord, It is evident that Peter, to whom that Psalm was given, must
have delivered it by two or three sentences at a time, (as St Paul
directed the Corinthians to do in the like cases,) that all the com-
pany might join In it.

2. Hath a diAcoursp :. namely, for edification, exhortation, and con- .

ii solatioR,

612

1 CORINTHIANS.

Chap* XIV

reign language : another a revelation
of some future event : another hath
an inteiyretatiGn of what was uttered
in a foreign language. In such
cases, ht all these gifts he exercised to
edification.

27 And if any one be moved to
speah in a foreign language^ let him
speak, hy two, or at most by three sen-
tences at a time, and separately^ and let
oncy in the same manner, interpret
what he says, that the church may
be edified.

28 But if there he no interpreter
present, let the inspired person be silent
in the church at that time. Tet for
his own edification, he may speah in-
wardly to himself and to Gody what is
given him by the Spirit.

29 NoWy let only two or three

-a foreign language y hath a
revelation, hath an inter-
pretation. Let all be
done to edification. (See
chap. xiv. 3. note.)

27 (Em) Andy if any
one speak * in a fifeign
language^ LET IT BE by
two, or at most three
SENTENCES, ^ and («v<«
(lispas) separately ; and let
one interpret.

28 But if there be no-
interpreter, let him be
silent * in the church •,
(^e) Tet let him speak to
himself, and to God..

29 NoWi let two or

solatlon. For the word Ci^u^^i], signifies not only the thiirg taught^
but the discourse in which it is taught. See Ess. iv. 39.

Vcr. 21. — 1. If amj one speahin a foreign^ &c. The word t^jj,
amj onCy being singular, shews, that the speaking hy two^ or at most bij
three^ cannot mean persons. For how could any one speak by two
or three persons F Besides it is said, ver. 31. that they could all speak
one by one. The word therefore to be supplied here, is uoi persons^,
but 7.oy^^; sentences.

2r By tiL'O, or at most three sentences. Ab the apostle did not al-
low foreign languages to be spoken in their meetitigs for worship,
unless they were interpreted, ver. 28. the direction to speak what
was revealed in these langungeS;, by two, or at most by three sen-
tences at a time, and sepaialely, was most proper, as it allowed thf
interpreter time to deliver distinctly his inspiied iyterpretation for
the edification of the church.

Ver. 28. But if there he no interpreter^ let him be silent. Although
the inspired person had been able to interpret the foreign language
in which a revelation was given to him,. he was here forbidden to do
it. Because, to have delivered the revelation, first in the foreign
language, and then in a known tongue, would have been an ostenta^
tion of inspiration of which the church could not judge j not to men-
tion thai it would have wasted much time to no purpose. Where-
as, when one spake a revelation in a foreign language, and anclher
interpreted what he spake, the church was edified, not only by. the
ihings spoken thus made known to them ;. but also by havip.g an un-
doubted proof of the Inspiration of the person who sp?ke, given them
IV. the inspired inttrpretation of what he spuke.

Ver.

Chap. XIV. 1 CORINTHIANS. 01S

three prophets speahy and prophets speak in succesoidn/at one

let the others discern, meeting, and let the others who have

(A<o:«r|<ysTW(rav, See chap. the gift of discerning spirits, discern

x\L 10. note 2.) whether they have spoken by inspi-
ration, or by private suggestion.

30 But if to another SO But if to another who sitteth bif
siting by, any thing hearing a prophet speak, ,'-,«// Miw^ ^^
be revealed, Met the first revealed^ let the first finish his dis-
be silent. course and be silent^ before the other

attempteth to speak.

3 1 For ye r^;/ all pro- 31 Fory by speaking one after
phesy [kx^'' ha) one by another, ye can aU deliver one by one
one, (<W 197.) so as all either at that, or some subsequent
may learn, and all be meeting, what is revealed to youy so as
comforted. all may Icarn^ and all be comforted.

S2 {Kat,20l.) For the 32 For the spiritual gifts of the

spiritual gifts ^ of the Christian prophets^ are 'under the com-
prophets, are subject to mand of the prophets : so that they
the prophets.^ can exercise, or forbear to exercise

them, as they choose.

Ver. 30. But if to another sitting by, any thing he revealed. When
a spiritual man was speaking in the church by inspiration, something-
relating to the same, or to a different subject, might be revealed to
another prophet, who wss sitting by hearing him. In such a case,
the rule to be observed was, the first wus to be silent, that is, was tt>
finish what be had to say, before the other began to speak, as is plui:i
from the reason of the rule given, ver. 32.

Ver. 32. — 1. For the spiritual gifts of the prophets. In this, and
in ver. 12. the word -zs-nvfrixTx, sii>nifies spiritual gifts. Accordinglv
our translators have so rendered it, ver. 12. and ought to have reii-
d'ered" it in the same manner here likewise.

2. Are subject to the prophets. The apostle's meaning is, that ths
operation of the spiritual gifts in the mind of the prophets, was sub-
ject to the Vviil of the prophets j for which reason, they were not to
think themselves under a necessity of speaking whrn a revelation
was made to them, especially if it was made to them while another
prophet w"as speaking, ver. 30. but were to remain silent till the
other had finished his revelation > to shew the command which thcv
had of themselves on such occasions. In this respect, the inspira-
tions of the Spirit of God, differed entirely from the inspirations ot'
evil spirits, by v/ham the heathen priests and priestesses were agitat-
ed. This difference may be clearly perceived in the picture whieh
Virgil hath drawn of the priestess of i^pollo, iEneid, vi. livje 4t;.

Subito non vultus. non color unu?.

Non cofnptce mans ere comce ; sed pectus anheium,
Ktr able f era cor da tiimetit ; major que videri^
Noti rnorta/e sonans^ aflata e:t numine quando
'jam propiors Dei.

B: PoU.M

614 i CORINTHIANS. Chap. XI V,

43 BesidcSy Goats not, by his in- 33 [Vu^y 91.) BesideSi

spiration, the author of disturbance, God is not the author

but ofjjeace : having enjoined the or- of disturbance, but of

derly exercise of the spiritual gifts : peace ; as in all tht

■ as in all the churches of the saints is churches of the saints -

ivell knoiun, is WELL KNOWN,

34 Your women, en pretence of 34 Let your women ^y-

being inspired, have assumed the silent in the churches : '

B. Potter, after quoting this passage, Antiq. B. 2. c. 12. adds :
** Few that pretended to inspiration but raged after this manner^
foaming, and yelling, and making a strange terrible noise, sometimes
gnashing their teeth, shivering, and trembling, -vvilh a thousand an-
tic motions. In short, these Rapti and Deo pleni x^ere besides them-
selves, and absolutely m^id during the time of their inspirations,''
To this God allude«, Isa. xliv. 25. / am the Lord ^ho frustrateth the
iokens of the liars, and maketh diviners rrtad. — It is true, in these fran-
tic tits of the heathen diviners, there Tvas often much imposture.
Yet in some instances there seems to have been a real possession of
the devil, as in the case of the damsel, mentioned, Acts xvi. 16. In
these, as Gale says, the devil imitating the extasies of the prophets
of the true God, (Jerem. xxix. 26, 37. Hos, ix. 7.) carried the
inatter far beyond them. For, notwithstanding the prophets had
their visions in p.n extasy, tbey related what they had seen, in their
ordinary frame of mind, and not in frantic fits, as the Cumsean Sy-
bil is reported, by Virgil, to have done, Eneid vl. line 99—102.

Ver. 33. As in all the churches of the saints. This clause, some
critics, and among the rest B. Pearce, joins with the following verse^
by placing a full stop after the word peace ; so as to make this sense.
As in all the churches of the saints^ id your women keep silence in the
churches, namely of Achaia. According to this method of pointing
the sentence, the churches f the saints are the churches of Judca,
which v.ere composed of the ancient people of God called saints. \n
these churches, the public worship and discipline was most perfect,
because they had been planted and regulated by the apostles.

Ver. 34. Let your 'xomen he silent in the churches. Because the
apostle in chap. xi. reproved women for praying and prophesying in
the church ivithout their veils, but did not blame them for the prac-
tice itself, it hath been argued, that he allowed them to pray and
prophesy publicly, provided they did it with their heads veiled. But
as the apostle's intention in chap. xi. was only to shew the indecency
of the manner in which the women prayed and prophesied in the
public assemblies, and not to consider whither the practice itself
•was permitted by Christ, no argument can be drawn in favour ol
that practice from his not prohibitino; it. See chap. xi. note 1. It
therefore remains to be considered, Whether the apostle in this chap-
ter, absolutely forbids women to pray and prophecy In the church ■'
Or whether he forbids them only, in the case of their not being in-
spired I

Fcr

Chap. ZIV. 1 CORINTHIANS. ^1^

for it hath not been per- office of public teachers. But my^

mitted to them to speak *, command is. Let ycur ivomen be silent

but THET MUST be in ia the churches : for it hath not been

subjection^ as aUo the law permitted to them by Christ, to teach

{'hiyity bS.) comraandethj in public \ but they must be in sukjec-

(Gen. iii. 16.) tion to the men, as also the la^iu of
Moses commandeth.

For determining the question, it may be of use to observe, tnat in
this chapter, the apostle, after describing prophecy, ver 3. and explain-
ing the inspiration by which the prophets spake, ver. 6. and oiderincr
them to pray and propiiecy in a known language, ver. 7 — ]2. or if
they prophesied in a foreign language, to do it so as it tnight be in-
lerpreted, by seme one in the assembly, who had the gift of interpre-
tation, ver. 13. And after giving them directions concerninp- the
orderly exercise of all their spiritual gifts founded on this fact, that
the spiritual gifts of the prophetsvverc subject to the prophets, ver.
32. he adds, ver. 34. Let your icomen be silent in the churches^ for ii
hath not been permitted to them to spcah. The prohibition standing
in this connection implies, that the Corinthian women were not to
pray and prophesy in the church as teachers, on pretence of being
inspired and unable to restrain the motions of the Spirit.— -Next,
The reasons mentioned by the apostle shew, that the prohibition was
absolute and general. Christ had not permitted women to speak in
the church as teachers of the men : neither had the law of Moses
permitj;ed them ; for it commanded them to be in subjection to the
men. The apostle, therefore, considered women's praying and pro-
phesying in the church, as a renouncing of their subjection to the
men. Accordingly he terms it, 1 Tim. ii. 14> an usurping authority
over the man. They were not so much as to ask a question in the
church, even on pretence cf learning something, lest it might have
given them a handle for entering into disputations with the m.en.
But if they wished to learn any thing, they were to ask their hus-
bands at home, ver. 35. — Nay, it was indecent for women to speak
at all in the church j being inconsistent with that modesty which is
their greatest ornament.— In short, to cut off every pretence for
women's teaching in the church, the apostle asked them, Did the
word of God go forth from you into the world ? Or did it only
come to you by the ministry of the men ? Plainly telling them, that
whatever inspirations of the Spirit they might be favoured with, no
inspiration was given them for the purpose of enabling them to teach
publicly, or to lead the devotion of the church.

But it niay be asked, Since women were not allowed to pray and
prophesy in the church, for what purpose were the inspirations of
the Spirit bestowed on them ? They ivere bestowed for enabling
them to instruct" their own sex in private ; especially those of the
younger sort, and those who w^ere newly converted. Perhaps, also,
some of the married women, who were eminent for their gifts and
knowledge, may, in private conversation, have assisted the novices

even

616 I CORINTHIANS. Chap. XIV.

35 I do not permit women, so 35 And if they ivisJi to
much as lo ask a questioa in the learn any thing let them
c-hurch, even on pretence of receiv- ask their civn husbands
ing information. But tf they wish at home •, for it is o/? z//^-
io learn an jj things let them ask their ce^t ^ thing {or woman to
civ/i husbands at home ; for it is an in- speak in the church,
decent thing for luomen^ on any pre-
tence, to speak in the church.

36 What ? Went the word of God 36 What ? luefti the
forth into the "woxld from you women ? word of God forth {aip'

Did Christ employ any of your sex t'^tcs^i') from you ^(^ikf^iv.^

as apostles ? Or did the word only * or did it only come {ug

come to you by the ministry of the IfJi-a.^) to you ?
men ? How then can ye pretend to
teach men ?

37 ^ any one he really a prophet ^ . 57 If any one he really

t^svtw among the men ; as %ve find Priscllla expounded the way of
"God to Apollos, Acts xviii. 26. And as the daughters of Phihp
the evangelist may have done, who are said, Acts xxi. 9. to have
prophesijed. For prophesying does not necessarily imply the fore-
telling of future events by inspiiation, but most comm.only signifies
the speaking by inspiration to the edification of others. At the
same tim.e, if the daughters of Philip had the knowledge of any fu-
ture events given them by inspirationg it will not follow that they
uttered these prophecies in the church. They may have prublish-
<«,d them in conversation, like Anna, Luke ii. 38. whereby all the
ends, for whkli these events were revealed to them, may have been
aiiswered.

Ver,. 35. It is an indecent thing fur socmen to speak in the church.
This is the apostle's third re«ison for prohibiting women to teach in
the church. See ver. 34. note. It is contrary to the modesty na-
tural to the sex, and to the manners of all nations. The apostle
adds a fourth reason, ver. 36. That no woman had been commission-
ed by Christ to preach the gospel to unbelievers. To conclude, if
any of the women were inspir-ed in the public assemblies, they suf-
fered no hardship from this prohibition ^ because having the com-
mand of their gifts, they could keep silence till they went home,
where in their own families they might utter these revelations. Or
they might do it in meetings of their own sex, privately gathered for
that purpose.

Ver. 36. What? iv^it the word of God forth from you wonitn ?
Some commentators, iviterpret the apostle's questions as addre^^'^cd to
the church at Corinth, in this manner : Did the word of God go
forth into the world from you of Corinth, that ye take upon you to
make ordinances concerning the public worship ? or did it come to
you from the churches of Judea ? But the reasoning is more direct
and conclusive, on the supposition that these questions were address-
cil to women in general.

Ver.

Chap. XIV,

1 CORINTHIANS.

61

^ a prophet, or a spiritual
person^ let him acknow-
ledge the things / write

to youj

that the

the

commandments of the
Lord.

38 Andi if any one be
ignorant,' let him be ig-
norant.

39 Wherefore breth-
ren, earnestly desire to
prophesy •, and hinder not
to speak in foreign lan^
guages.

40 Let all things be

done UvT^fifzovu^ KUt ttetrci

T«|<v) decently, and in
order. *

or a discerner of spirits, I appeal to
him, and require him to acknowledge
the things I noiv write y and all the
other things in this Epistle, that they
are the cormnandments of the Lord
Christ, given me by inspiration,

38 And if any one after that, is
ignorant that my precepts are the
commandments of the Lord, let him
he ignorant. His ignorance being
wilful, I will trouble myself no far-
ther with him.

39 Wherefore, brethren, prophecy
being so excellent a gift, earnestly
desire to prophesy. And hinder not any
to speak in foreign languages, if there
is one present to interpret.

40 Let all things be done decently^
and in order, in your religious assem-
blies : the spiritual men avoiding
envy and strife \ and the women be-
ing silent.

Ver. 37. Be really a prophet. Aaxsi zr^oipnrAi enaa. Here ^ox« i'?
not an expletive, but denotes the certainty of the thing spoken of.
See chap. vii. 40. note.

Ver. 38. And if any one be ignorant. In the former verse, any
sne really a prophet or a spiritual person, is any one really endowed
with the gift of discerning spirits, for such only could judge whe-
ther the things written in this epistle were the commandments of
the Lord. Wherefore*, as such a spiritual person neither could be
ignorant of the apostle's inspiration, nor unwilling to acknowledge
it, the any one, in this verse, who is ignorant, must be the false
teacher and his adherents, with all other wilfully ignorant and in-
corrigible persons.

Ver. 40. Let all things be done decently and in order. This pre-
cept is sometimes applied to support the n^t of rites and ceremonies
in the worship of Gad, not commanded in scripture. But any one
who considers the place which it holds in this discourse, will be sen-
sible that it hath no relation to rites and ceremonies, but to the de-
cent and orderly exercise of the spiritual gifts. Yet by parity of
reason, it may be extended even to the rites of worship, provided
they are left free to be used by every one as he sees them expedient.

CHAP. XV.
View and Illustration of the Reasonings, and of the great Discoveries
contained in this Chapter.

FROM Acts xvii. 32. it appears, that the resurrection of
the dead was a subject of laughter to the learned Greeks,
Vol.. L * I who

618 I CORINTHIANS. View.—Chap. XV.

who, regarding the body as the prison oi the soul, placed their
happiness in being freed from it lor ever by death. The false
teacher, th'^refore, to render the gospel acceptable to the
Greeks, denied the resurrection of the body ; contending, that
the only resurrection promised by Christ to his disciples, was
the resurrection of the soul from the death of sin ; and affirm-
ing that that resurrection was already past, 2 Tim. ii. 1 S.
But the resurrection cf the body, being one of the great objects
of the faith and hope of Christians, the apostle, in this xvth
chapter, set before the Corinthians, and all mankind, the proof
by which that joyful event is rendered indubitable ; it is a ne-
cessary consequence of the resurreaion of Christ. Wherefore,
to lay the foundation of this proof deep and strong, the apos-
tle, before he shewed the connection which subsists between
the resurrection of Christ, and the resurrection of the dead, re-
called to the remembrance of the Corinthians, the arguments
by which he had proved to them the truth of Christ's resurrec-
tion so effectually, that many of them had believed him to be
really risen. And first, to make them sensible of the impor-
tance of the facts by which he had proved the resurrection of
Christ, he told them, That they constitute the principal arti-
cles of the gospel, ver. 1. — That they were the things which
he first of all had delivered to them; and, That he himself
had received them first of all by revelation 5 namely. That
Christ died for our sins according to the Scriptures, ver. 3. — -
and that he was buried as -one known to be really dead ; and
that he rose from the dead on the third day, according to the
Scriptures, ver. 4. — That after his resurrection, he was seen
of the apostle Peter ; then of the tvi^elve, while they were as-
sembled together the evening of the d^y on which he arose,
and on the eighth day thereafter, ver. 5.~ That he was seen of
above five hundred brethren at once, of whom the greater part
were living at the time Paul wrote this epistle, ver. 6. — That
after this he was seen of James, and then of all the apostles,
immediately before he ascended into heaven, ver. 7. — and las:
of all. That he was seen of Paul himself, in different places,
and at different times, ver. 8.

Such was the proof by which the apostle had persuaded the
Corinthians to believe the resurrection of Christ. — ^To view
this proof in a proper light, the three following remarks may
be of use.

The first is. That the death and burial of Christ, having
been publicly transacted at Jerusalem in the view of all the
people assembled to celebrate the passover, were matters suffi-
ciently known, and not denied by any one. And therefore,
though they were necessary antecedents to his resurrection,
the apostle did not think it at all needful to prove them. I

was

Chap. XV.— View. 1 CORINTHIANS. 619

was of more consequence to observe, as he has done, that
these things happened according to the scriptures. For there-
by he insinuated, that the death and burial ot the Messiah, ha-
ving been foretold by the Jewish prophets, Ch list's .prc^^ensions
to be the Messiah, v/ere not invalidated, but rather corfi:-ined
by his death and burial. — And with respect to his rising 3gain
from the dead on the third day, because that wai not a matter
of such notoriety as his death and burial, but: was denied by
the Jews, it was absolutely necessary that the apcstle should
establish it, to the conviction at least of the unprejudiced, by
the clearest proofs.

The second remark is, That Christ's resurrection from the
dead being a matter of fact, it could not, during his absence in
heaven, be proved otherwise than by the testimony of credi-
ble witnesses, v/ho saw him alive after his resurrection, and
had often conversed with him ; and who had no interest to
serve by deceiving the world in that matter. Accordingly,
from the account which St Paul hath given of the proof, by
which he persuaded the Corinthians to believe the resurrection
of Christ, it appears to have been precisely of the kind requir-
ed. For, he says, he told them, that after his resurrection,
Jesus shewed himself alive in different places, and on different
occasions to his apostjes ; that is, to persons, who having ac-
companied him during his ministry, were perfectly acquainted
with his form, his visage, his manner of speaking, and every
other circumstance by which the identity of any person can be
ascertained ; and who, for that reason, were v/ell qualified
to judge, whether the person who appeared to them, was real-
ly their master risen from the dead. And as these wit-
nesses had no interest to serve by testifying Christ's resurrec-
tion, but on the contrary, exposed themselves thereby to innu-
merable evils, their testimony merits in every respect to be be-
lieved.

The third remark is. The apostle's exposition of the proof,
whereby, at his first coming among the Corinthians, he per-
suaded many of them to believe Christ's resurrection, though
intended more immediately for the confirmation of the faith of
the Corinthians, hath been of singular benefit to the world.
For it not only shews, in what manner the belief of the resur^
rection of Christ was established in the world, but it makes
mankind sensible, that the prevalence of that behef in the first
age was well founded ; and that we likewise, who at this dis-
tance of time entertain the same belief, have good reason
for so doing ; and that our Master, by his resurrection from
the dead, is powerfully demonstrated to be the Son of God,
»nd our religion is shewn .;o be divine.

^ 2 The

620 i CORINTHIANS. View.— Chap. XV

The spostle having appealed to the testimony of the eye wit-
nesses, as the proper evidence of our Lord's resurrection, now
that he is gone into heaven, proceeds in the following part of
the chapter, to shew in what manner that evidence established
beyond all contradiction, first, the truth of Christ's resurrec-
tion ; and secondly, the certainty of the resurrection of all the
dead. His reasoning for that purpose, is as follows : — If it
be constantly preached by all the eye-witnesses, and if it be
firmly believed by all Christi;ms, that Christ really arose from the
dead, how can the fake teacher, or any among you Corinthians
who call themselves Christ's disciples, affirm that there will be
no resurrection of the dead ? ver. 12 — For if there is to be no
resurrection of the dead, Christ who promised to return and
raise the dead, is an impostor, who hath deluded the world
with false hopes, whom therefore God never would raise, ver.
is.— And if Christ hath not been raised, the preaching of all
v/ho call themselves eye-witnesses cf his resurrection is false, and
your iaith in the gospel is false, ver. 14-.— Besides, we apostles
are found false witnesses concerning God, because we have
witnessed to the infinite dishonour of God, that he hath raised
an impostor from the dead, whom assuredly he hath not rais-
ed, if the dead are not to be raised, ver. 15. — The argument,
taken from the resurrection of Christ, to prove that the dead
will be raised, is of such importance, that the apostle affirmed
a second time, if the dead are not to be raised, neither hath
Christ been raised. He is an impostor \yhom God never
would raise, ver. 16. — Besides, if Christ hath not been raised,
your faith in him as your Saviour, though founded on mira-
cles, is not only false, but useless. It answers no purpose.
The guilt of your sins remaineth, and ye are still liable to pu-
nishment, ver. 17 — Certainly also, both they who have died
in the belief of Christ's resurrection, and they who have suf-
fered death for that belief are perished, if there is to be no re-
surrection of the dead, ver. 18.— Farther, to shew you the ab-
surdity of imputing to us apostles, the crime of falsely testify-
ing against God, that he hath raised an impostor from the dead,
whom he hath not raised, consider that if there is to be no re-
surrection, consequently no future state, our only motive to
commit the great crime imputed to us, must be some advan-
tage which y/e reap from it in this life. Yet, instead of ad-
vantage, we have, by preaching Christ's resurrection, drawn on
ourselves from every quarter, the greatest present temporal e-
rils •, in so much, that if in this life only we have hope of ad-
vantage from Christ, we are of all men the most miserable,
ver. 19 This argument, joined with the consideration men-
tioned ver. 18. namely, that if there is to be no resurrec-
fiop, those who have died in the belief of Christ's resurrec-
' ' tion,

Chap. XV.— View. 1 CORINTHIANS. 621

tion, and the witnesses who have suffered death for attesting
Christ's resurrection are all utterly perished, demonstrates,
that the witnesses of Christ's resurrection were themselves
fully persuaded of the truth thereof. Wherefore, being
perfectly qualified for judging, and having had the best oppor-
tunities to judge of the truth of Christ's resurrection, they
could not possibly be deceived in that matter, and had no mo-
tive whatever to deceive the world.

It seems the philosophers affirmed, that the resurrection of
the dead, on account of the obedience of Christ, is a thing un-
worthy of God : for the apostle told the Corinthians, that God
had confuted that assertion, by raising Christ from the dead, as
the first fruit, or pledge of his raising all the dead at the last
day, ver. 20. — Next, he observed, that since God. consistently
with his justice and goodness, subjected all mankind to death
for one man's sin, as experience sheweth, he may, with equal
justice and goodness, raise all men from the dead on account
of the obedience of one man, as revelation teacheth. This I
think is the meaning of ver. 21, 22. — Withal, to render the
resurrection of the dead more certain, to such of the Corinthi-
ans as understood and believed the other doctrines of the gos-
pel, the apostle assured them, that Christ will reign till he hath
destroyed all dominion opposite toCod'sj and in particular,
till he hath, by the resurrection of the dead, destroyed the do-
minion of death, the greatest enemy of mankind. After which,
Christ will deliver up the kingdom to God, ver. 24- — 27; and
then the Son himself shall be subjected to G©d, that God may
be over all, in all places of the universe, ver. 28.

Next, turning his discourse to those who denied the resur-
rection of the dead, he asked them, what they must do to make
up their loss, who are baptizedy that is, plunged into the great-
est afflictions, for believing the resurrection of the dead, if the
dead rise not ? and what possible reason can be assigned for
their willingly suffering death on account of that belief ? ver.
29. — Here it is insinuated, that the testimony of the eye wit-
nesses concerning the resurrection of Christ, had appeared so
credible to many, and had wrought in them such a firm per-
suasion of their own resurrection, that at the time the apostle
wrote this letter, they were suffering the greatest evils, rather
than renounce that faith and hope. Farther, he asked what
reason the apostles could have, for exposing themselves to the
danger of death every hour, if they knew the resurrection of
Christ and of the dead to be falsehoods ? ver. 30.-^and what
advantage he in particular could propose to himself, in under-
going all the evils he suffered, if there is to be no resurrection
of the dead ? In that case, he told them, it had been better for
him, and the other apostles, to have followed the maxim of the

profane.

622 1 CORINTHIHNS. View.—Chap. XV.

profane, Let us eat and drinhyfor to-morrow lue die, ver. 51, 32,
■ — HaviiQg by these strong reasonings established, first, the truth
of Christ's resurrection, and next the certainty of the resurrec-
tion of all the dead, the apostle advised the Corinthians to shun
conversing with any one who denied these essential articles of
the Christian faith, ver. 33.-=— and commanded the faction to
awake from their errors, ver. 34.

In w^hat follows the apostle ansvs^ers two questions, with
which the false teacher combated the doctrine of the resurrec-
tion. But some one will say^ how can the dead he raised P how is
It possible ? and if it be possible, with what kind of body do they
come out of the grave ? The philosophers argued, that the re-
surrection of the body is a thing impossible j and that, though
it were possible, it is by no means desireable : because a body,
such as men now have, is a clog to the soul in its operations.
In answer to the first of these questions, the apostle shewed
the possibility of the resurrection of the body, by appealing to
the operations of the divine power which we daily behold •
namely, the production of plants from seeds which rot in the
earth ; the diversity of the bodies of beasts, fowls, and fishes \
and the different degrees of light with which the celestial bo-
dies shine. For if the divine power appears so great, in the
endless variety of its productions, can any rational person doubt
of God's being able to raise the dead .'* ver. 35 — 42. — He there-
fore concluded that the resurrection of the dead is possible,
ver. 42.

Next, to shew the philosophers their mistake, in supposing
the soul will be clogged in its operations by its re-union with
the body, the apostle compared the body of the righteous which
dies, (for it is of them only he discourses,) v/ith that which
will be raised. Their buried body is corruptible ; is dishonour-
ed by death ; is deformed and wasted by disease ; and at best
is weak in its operations ; in short, it is an animal body, which,
like the body of beasts, depends for its growth and subsistence
on meat and drink. But the body of the righteous which shall
be raised will be incorruptible, and gloriously beautiful in its
outward appearance, and powerful in its activity : In one word,
it will h^ 2^ spiritual body ; a body which doth not subsist by
meat and drink, but by its own internal vigour. Now, there
being these differences between the body of the righteous that
dieth, and the body that riseth, the resurrection of the body,
instead of being a disadvantage to the righteous, will contibute
greatly to their perfection and happiness in the life to come,
ver. 42 — 47.

At this period of his discourse, the apostle takes occasion to
declare a great and important secret, concerning the resurrec-
tion of the wicked, hitherto not disclosed. He tells us, as the

earthly^

Chap. XV.—View. 1 CORINTHIANS. 6-23

earthlijy or sinful man Adam ivas^ such also at the resurrection the
earihlyt or wicked man shall be ; they shall rice with an earthly
corruptible body, like that which Adam had after the fail. A/id
as the heavenly man Christ now is, such alsoy at the resurrectio]i,
shall the heavenly men^ the righteous be^ in respect of their body,
ver. 48. — And to prove that the righteous who are destined to
live in heaven, must bear the image of the heavenly man in
their body, as well as in their soul, he affirms, that a corrupti-
ble body, composed of flesh and blood, cannot inherit the king-
dom of God, ver. 49, 50. — Then declares another great mys-
tery or secret, namely, that the righteous, who are living on the
earth at Christ's coming, instead of dying shall all be changed
in their body, from corruptible to incorruptible, in a moment,
in the twinkling of an eye : by which, and by the resurrection
of the righteous from the dead, death shall be swallowed up
for ever, with respect to them, ver. 5 i — 54. — and being warni-
ed with the grandeur of his subject, he breaks forth into that
noble song of victory, IVhere, O death, is thy sting P &c. ver.
55 — 57. — The apostle gave to these discoveries the appellation
of fli mystery^ not only because they were hitherto kept secret
from mankind, but because they are discoveries infinitely mor-
important, interesting, and certain, than any of the discove-
ries concerning a future state, pretended to be made in the
heathen mysteries, which were all fictions contrived to amuse
the initiated, .>!id raise the curiosity oi the vulgar. These dis-
coveries Paul was inspired to make, because the knowledge ot
the manner and circumstances of the resurrection of the dead,
and of the general judgment, and of the final issues of things,
by rendering our conceptions of these matters more distinct,,
greatly strengthens our faith in them, and gives them a power-
ful influence- on our conduct. Accordingly, the apostle con-
cluded this wonderful discourse, with an exhortation to the
Cerinthians to be stable, unmoved, and always abounding in
the work of the Lord, knowing that their labour in the Lord
is not in vain, ver. 58.

I shall finish this illustration with observing, First, that no
single fact in the history of any nation is supported by evidence
equal to that v/hich the apostle Paul hath produced in this xvth
thapter of his first epistle to the Corinthians, in proof of our
Lord's resurrection from the dead. He was seen after he a-
rose, by a great number of his acquaintance, of whom elever%
are mentioned by name, who were appointed by Christ to pub«
lish and attest his resurrection to the world. These having ac-
companied him during the three years of his ministry, were
well qualified to judge, whether the person they conversed with,
during the forfy days he shewed himself to them, and ate and
drank with them was their master risen from the dead. And

being

624 1 CORINTHIANS. Chap. XV.— View,

being fully assured of his resurrection by the evidence of their
senses, they publisiied it in Jerusalem where he was put to
death, and throughout all Judea, and every where else as a
thing they were absolutely certain of; and shewed their per-
suasion of it, by suffering death for bearing testimony to it.
This was the case likewise with Paul himself, who, though he
had not accompanied Jesus during his ministry, was honoured
at different times with a sight of him after his ascension, and
was put to death for publishing his resurrection to the world.
I therefore conclude, that if there is any force in the concurring
testimony of many habile and disinterested witnesses, to induce
mankind to believe things at which they were not themselves
present, the resurrection of Jesus from the dead cannot be call-
ed in question, without rendering all history uncertain, and de-
stroying the best source of men's belief. — Secondly, The resur^
rection of Jesus, his miracles, and the miracles of his apostles,
have been denied, because their existence destroys the Aristo-
telian atheism, which modern philosophers are so fond of re-
viving : namely, that the world, by powers natural to matter,
hath continued from all eternity the same as we see it ; and
that there exists nothing in the universe distinct from matter ;
so that the present course of things, consisting of the motions
of the heavens, and of the successive generations and corrup-
tions of animals and vegetables, can neither be interrupted nor
destroyed by any thing extraneous, but must continue for ever^
Nevertheless, if miracles have happened, this system of athe-
ism cannot hold ; because miracles being an interruption of the
course of nature, are proofs from experience, that there exists
a power, distinct from, and superior to all the powers inherent
in matter. And as this controuling power hath exerted itself
with intelligence and freedom, it must possess both these attri-
butes, and is what we mean by the term God. — Miracles, there-
fore, being proofs from experience of the existence of God,
before the Aristotelian atheism can be established, that strong
historical evidence, by which the resurrection of Jesus, his mi-
racles, and the miracles of his apostles are supported must be
destroyed. Bui, as was observed above, this cannot be done,
without destroying the faith of history, and overturning the on-
ly foundation of human belief.

Commentary. New Translation.

CHAP. XV. 1 Some of you deny CH AP. XV. 1 No'w

the resurrection of the dead, and / make km-ivn to you, bre-

thereby overturn the gospel from thren, the gospel which I

the foundation ; as ye will perceive, preached to you, which

when / repeat to you, hrethreriy the also ye received^ and in

ivhich

Chap. XV.

I CORINTHIANS.

625

which (s<-*3«<»Te, 10.) ye
stand ;

2 By which also ye are
saved, (Rom. xi. 26. note
1 .) if ye remember in ivhat
manner * t preached to
you; unless indeed ye have
believed rnshli/.*

3 For I delivered to
you among the first things,
nvhat also 1 received
FIRST, That Christ died
for our sins, according
to the scriptures ;

4? And that he was
buried, and that he rose
again the third day, ac-
cording to the scrip-
tures •, *

5 And that he was
seen of Cephas, ^ then
of the twelve. *

gospel which I preached ti ijou, which
also ye believed, and in the faith of
which many oi you persevere.

2 By which gospel also ye have the
hno^uledge and means of salvation be-
stowed on you, if ye remember in what
a clear and convincing manner I
preached to you the doctrines and evi-
dences of the gospel, unless ye havf
believed those things rashly, without
knowing for what reason.

3 For I delivered to you among ths
first things, as the chief articles of

the gospel what also I myself re-
ceived first, that Christ died for our
sins, according to the prophesies in the
Jewish scriptures, Isa. liii. 5, 6.

4? And that, as one known to be
dead, he was buried in a new se-
pulchre wherein never any person
was laid ; and that he rose again the
third day, according ts the scriptures.

5 And to convince you of the
truth of his resurrection, I told you
that he was seen alive of Peter, then
of the apostles met together in one
place.

Ver. 2. — 1. In what manner. Tivi Xayu. In translating this
phrase I have followed the Vulgate, which has here, qua rc.'ione.

2. Have believed uk-a, rashhj. According to Le Clerc, this word
denotes the disposition of those' xvho do a thing by chance, and light-
ly, without knowing for wh^U reason or end they do it. Its true
lendering therefore is, temere^ rashly^ inconsiderate! uj.

Ver. 4. Rose again the third day arc^jrding to the scriptures. The
scriptures which toretold the re'juvrection of the Christ on the third
day, and to which St Paul refers, are Psal. xvi. 3 0. which Peter,
Acts ii. 31. expressly aftirraed to be a prediction of that evenL Also
Jonah i. 17. which our Lord himself hath told us is a typical pro-
phecy of his continuing three days in the heart of the earthy ar.d of his
subsequent resurrection. Matt. xii. 39, 40. — The apostle dtdivered
to the Corinthians from the Lord himself, not only that he died
for our sins and rose again on the third day after his death, bui
that these things had happened according to the prophecies of the
scriptures concerning the Christ, becatise by that circumstance, as
well as by his resurrection, our Lord was deraor.strated to be the
Christ.

Ver. 5. — 1. Was seen of Cephas. After his resurrection, Jesus
shewed himself first of all to Mary Magdalene, I^ut as no wonfan

Vox.. I. 4 JK was'

6f6 1 CORINTHIANS. Chap. XV.

6 ^fter that he was seen alive of 6 After that, he was
about five hundred brethren at oncCy seen alive of above five
of whom the greater part are living at hundred ' brethren at
this present time^ who all attest once, of whom the great-
was employed to testify liis resurrection to the world, St Paul did
not think it necessary, in his exposition of the proofs of Christ's re-
surrection, to mention any of his appearances to the women. — His
appearance to Peter is mentioned, Luke xxiv. 34.

2. Then of the twelve. Although Judas was dead before Jesus
shewed himselt to his apostles, they might still be called the ttvehey
whatever their number was, as the tvjehe was a name, not of num-
ber, but of ofhcj", like the Triumviri^ Defernviri, &:c. among ihe
Romans. I am therefore of opinion, that in the expression, Then
of the iivelve, all cur Lord's appearances to his apostles, from the
time he arose, to the time he shewed himstlf to ihe five hundred
brethren at once, are comprehended j not only those-: rciaied by the
evangelists, I miean his appearance to the apobtles ni the evening of
the day on which he arose, and on the eighth day thereafter, and at
the sea of Tibeiias. but these appearances also which they may have
omitted. For that they omitted some, is certain from Paul's men-
tioning an appearance to Jarnes, which none of them have taken any
notice cf.

Ver. 6. — 1. Si;en of cboz'sfve haidred brethren at once. None of
the evangehsts have expressly mentioned this appeal ance. But
Matthew seems to hint at it, chap, xxviiu 10. where hfe informs
us, that Jesus after his resurrection, said to the women, Go tell my
brethren^ that they go into Galilee^ and there they shall see me ; and
that in obedience to his order, the eleven went away to a mountain in
Galilee ; where Jesus had appointed them. Having therefore appoint-
ed a particular mountain for shewing himself to, his disciples, per-
haps the mountain on which he was transfigured *, also having pre-
viously 6xcd the time of his appearing, it is reasonable to suppose,
that the joyful tidhigs would be quickly spread abroad among the
brethren, and that a great number of them would assemble at the
time and place appointed. — As the p-reatest oart of our Lord's dis-
ciples lived in Galilee, it was highly proper for their consolation,
that he should shew himself alive th;re in that public manner. For
thus, besides the apostles, numbers who had often attended him dur-
ing his ministry in Galilee, and who were well acquainted v;ith his
person, having an opportunity to converse with him, could satisfy
themselves by the testimony of their own senses, concerning the
truth of his resurrection, and attest it to others on the surest evi-
dence. These, therefore, may have been the five hundred brethren
of whom St Paul speaks. And their testimony was appealed to by
the apostle with the greatest propriety, when proving the resurrec-
tion of Christ J because such a multitude cannot be supposed to have
agreed for so long a time in publishing a falsehood to the world,
without any one of them ever betraying the imposture, or even vary-
ing in their account of the fact.

2. Remain

Chap. XV. 1 CORINTHIANS. 627

er part remain * to this Chrisi's resurrection as a matter of
present TIME^ but some fact, of which they arc absolutely
are fallen asleep. certain from the evidence of their

own senses •, but some of them are

dead.

7 After that he was 7 After that he ivas seen cf the
seen of James ; * then of apostle JameSy then of all the apostles
all the apostles. when he ascended into heaven in

their presence.

8 And last of ail ' he 8 And I added, that last of all he
was seen of me also, * ivas seen of me also, as of an abortive
as of an abortive ^ APOS- ajjostle ; a name 1 take to myself.
TL£.

2. Remain to this present timg. Eengellas thinks, Andronicus
and Junias, rocntjoned, Rom. xvi 7. were of the number of the
five hundred j and that they are said to have been of note among the
apostles^ because they had seen Christ after his resurrection.

Ver. 7. Afer that he was seen of Jafnes. In the gospels there is
no mention of this appearance to James, But the fathers speak of
it, and tell us, that the person thus honoured, was fames the less^ or
younger^ our Lord''s brother^ that is his cousin german j and the au-
thor of the epistle in the canon which bears his name. See Pref to
the epistle of James, sect. 1. — Now their opinion is probable, be-
cause the other James was dead when Paul wrote his epistle to the
Corinthians.- — Eusebius in his Chron. p. 43. says, this ajipearance
happened in the first year after our Lord's resurrection. But from
the order in which Paul hath placed it here, it happened more pro-
bably before cur Lord's ascension, at which all the upostles were
present.

Ver. 8. — 1. Last of all. This, if I am not mistaken, implies that
our Lord appeared to none of the disciples after his ascension, except
to Paul.

2. He ivas seen of me also. The apostle, no doubt, speaks here of
Christ's appearing to him on the road to Damascus j but he doth not
exclude his other appearances to him. See 1 Cor. ix. 1.

3. As of an abortive apostle. Because Paul's apostlebhip was de-
nied by the faction at Corinth, he iiere asserted it expressly. And
although he calls himself an abortin-e apostle^ it was not on account
of his being sensible of any imperfection in his commission, or of any
weakness in his qualifications as an apostle •, for he aitirrr:s, 2 Cor.
xi. 5. That he was in nothing behind the very greatest 'f the apostles ;
hut he called himself an abortive apostle,^ because, as he teil^ us, ver.
9. he had persecuted the church of G'td^ and because he was made an
apostle v.ithout that previous course of instruction ?.nd preparation
which the other apostles enjoyed who had attended Jesus during his
ministry on earth j so that, in the proper sense of the word, he was
Exr^«|ti«, one born before he was brought to mr^tarity. That want
however was abundantly supplied by the many revelations which his
master gave him after he had made him an aposll?.

2 Ver

628

1 CORINTHIANS.

Chap. XV

9 Because I am the least of the apos-
tles^ ivho am not ivorthij to he called a?t
apostle y in regard I persecuted the church
if Godi and was going to Damascus
for that very purpose, when Christ
appeared to me and made me an a-
postle.

10 But though I call myself an
abortive apostle, because I persecuted
the church, bjj the favour of God lam
the apostle I am. And his grace of
apostleship, inspiration, and nnracu-
Iou6 powers, li/lnch ivas bestoived on
me luas not fruitless ; for as an apos-
tle / have laboured more assiduously
and successfully than all the other
apostles ; yet this is not to be ascribed
to mCy hut to the aid of God ivhich is
with me continually.

1 1 Well then, although my call
to the apostleship was different from
theirs, our gospel is the same. For
whether I or they preachy thus ive
preach, and thus ye believed .

12 No-w if it be preached by all
the apostles, that Christ ivas raised

from the dead ^ and if his resurrec-
tion is a proof of yours, hoiu can
some among i,ou sai/^ that there is no
resurrection of the dead to be expected ?

9 For I am the least of
the apostles, ivho am not
worthy (Mat. iii. J 1.) to
be called an apostle, be-
cause I persecuted the
church of God.

10 But by the grace
of God I am what I
am ; and his grace '

which WAS BESTOWED

on me was not vain^ for
I have laboured more a-
bundantly than all . of
them ; ^ yet not I, but
the grace of God which
JS with me.

11 Well theny whether
I or they PREACH ^ thus
we preach, and thus ye
believed.

12 Now if it be preach^
ed that Christ was raised

from tilt deady how can
some ^ among you say
that there is no resurrec-
tion of the d^ad ?

Ver. 10. — 1. And his grace. The apostolical office itself, and the
qualifications necessary to the right discharge of that office, are calkd
grace, Ron>. i. 5. xii. 3. Gal. ii. 9. In this verse grace is used in
three diiTcrrent senses.

2. I have laboured more ahundardhj than ail, &.c. The other a-
postlcs confined their preaching for the most part to the Jews, Gal.
ii. 9. But Paul preached the gospel to all the Gentile nations,
fror^i Jerusalem round about to lllyricum, Rom. xv. 19. And also
to the Jews who lived in these countries j and by his labours he
convened great numbers both of the Jews and Greeks. Moreover,
as his success in spreading the gospel exceeded the success of the
other apostlrrs, so Viis labours, if we may judge of them from his own
account, 2 Cor. xi. 23 — 28. greatly exceeded theirs likewise.

Ver. 12. Hovo can some among you say ^ So sfcsg My^iTi must be
translated, as is plain from the structure of the discourse ; not to
mention that the indicative mode is often used In the scriptures for
the subjunctive. See Ess. iv. 9. — By some among them the apostle
-iieant the false teacher and his adherents.

Ver.

Chap. XV. 1 CORINTHIANS. 62<)

13 (e< ^s) jpijr, if there iS To deny this, is to deny

be no resurrection of the Christ's resurrection. For if there

dead, neither liatli Christ be no resurrection of the dend^ neither

been raised. ' (See ver. hath Christ been raised , because ha-

16. note.) ving promised a falsehood, certainly

God would not raiie him.

14; And if Christ /w/// l^ And if Christ hath not been

not been rais&Jy (x;sv«v, see raised^ false certainli) is our preaching

1 Thess. ii. I. note.) concevninghlmf and fa/se also is i^our

false certainly IS our jOi//^ in our preaching, notwiihstand-

preachingy and false also ing we confirmed it by bestowing on

is your faith. you the gift of the Holy Ghost.

15 (As, lOi.) Besides, 15 Besides, if Christ hath not been

we are found even false raised, we v/ho affirm that God

witnesses concerningGody raised him and commissioned us to

* because we have ivii- testify his resurrection, are found

nessed against * God, that even false luitnesses concerning God^

he raised Ciirist, whom because we have witnessed against God,

he raised not, if verilj/ that he raised Christ, whom he raised

Ver. 13. Neither hath Christ been raised. The apostle hath not
expressed the ideas by which the consequent in this hypothetical
proposition is connected with its antecedent. But when these ideas
are supplied, as in the commentary, every reader will be sensible ot
the connection. Christ promised repeatedly in the most express
terms, that he would rcube all mankind from the dead, Matth. xvi.
27. John V. 28, 29. Wherefore, if there is to be no resurrection of
the dead, Christ is a deceiver, whom no person in his right senses-
can suppose God to have raised, and Lo have declared his Son. And
if Christ hath not been raised, the gospel being stripped of the evi-
dence which it derives from the resurrection of its author, the whole
of the preaching of the apostles, as is observed ver. 14. is absolute-
ly false, and the faith of the Corinthians in the divine original of the
gospel, and of all Christians from the beginning to the present hour,
is likewise false. — Such are the consequences of denying the resur-
rection of the dead I

Ver. 15. — 1. False ivitnesses concerning God. So the phrase
•4/2y^«,t4«|ry^£5 t» 0ss, must be translated, being the genitive, not of
possession, but of the object. Ess. iv. 24. For God cannot have
any false witnesses belonging to him.

2. Have witnessed, icarx, against God that he raised, &c. On sup-
position that Christ was not raised, the bearing witness to his resur-
rection is very properly termed, a witnessing against God; because
to testify that God raised Christ, whom he did not raise, was to tes-
tify that he had confirmed the pretensions of an impoj>tor with the
highest possible evidence -, which is a blasphemy against God, highly
injurious to his character, not to mention that it is a falsehood most
pernicious to mankind,

Ver,

630

fiot, if verily the dead are not to be
raised,

16 And to repeat what I said be-
fore, ver. 13. if the dead are /w/ to be
raised y neither hath Christ been raised.

17 Farther^ if Christ hath not hes7i
raised^ he is a deceiver, and your

faith ill his death as an atonement
for sin, is not only false, (ver. 14.)
but useless. Te are still under the
guilt oi your sins.

18 Certainly also they luho have
suffered death y for believing ihe re-
surrection of Christy are perished :
They have lost tlieir existence here
for a known falsehood, and shall
either have no existence, or a miser-
able existence hereafter.

J 9 // in this hfe only^ ive apostles
have hope of advantage, by falsely
preaching the resurreciion ot Christ,

1 CORINTHIANS. Chap. XV.

the dead are fiot raised.

16 Jndy if the dead
are not raised, neither hath
Christ been raised. *

17 (E< ^3, 101.) Far^
thery If Christ hath not
been raised, your faith
[fAocruitiy 1 Tim. i. 6.) is
useless ; ye are still in
your sins. ^

18 (Apjc Kiciy 87.) Cer-^
ta'inly also they luho are
fallen asleep (tv Xp<r<w,
167.) for Christ, ' arc
perished.

19 If in this life only
Vv-e have hope (sv, 165.)
by Christ, * v^e are of all

Ver. 16. If the deed arc not raised^ neither hath Christ been raised.
This conseoiutnce the ajjostie haci athrnAcd betore, ver. 13. But
being a matter of great importaiice he repeats it in this verse, that it
n-iight make the sLrcngtr irnprcsoion on the Corinti.i^ns. See ver. 13.
note.

Ver. IT. Ye are still in'your sins. The great inducement to men
to beUeve the gospel is, that it promises the pardon of sin upon re-
penta!:)ce. Kere the apostle assurelh us, that if Chrlsi hath not been
raised, he hath made no atonement lor sins, Rom. iv. 25. conse-
quently we are still under the guilt of our sins j thai is, v\e are still
liable to punishment notwithstanding we have repented of our sins.
This observation shews, that, besides dehverancc irom the power of
pin, which many of the Corinthians no doubt h^d experienced, an
atonement for sin is necessary to the deliverance of penitents from
punishment.

Ver. 13. Who arc fallen asleep, %v^ for Christ. If the ordinary
;-ignihcation of the preposiuon a is retained, the meaning of the clause
-vvill be, They it: ho have died in the profession of the Christian faith.
Either of the translations shews, that in this discourse the apostle
hath the resurrection of the just principally in view-, and that what
he hath written concerning the spirituality and incorruption of the
body to be raised is to be understood of the body of the saints only.
See ver. 20. note 2. and ver. 42. note 3.

Ver. 19. If in this life only ive have hope by Christ. Here ihe a-
postie answers an objection, which, according to his manner, he does
not mention, but supposes the reader to have made it in his own
mind. The objection is this : The apostles know that Christ hath

not

Ghap. XV. 1 CORINTHIANS. G31

men (£A«i»orffc<, 29.) the as must hi- the case if the dead rise
most misercjble. not, ive, the fmmers and preachers

of that falsehood, are of nil wen the

most m'lsernhle.
20 (Nyvi 'hi, conjunct.) 20 But miv your faith is not false
But now Chrht is raised and useless, neither are the dead for
from the dead, and IS Christ perished, nor is our hope in
become («x«p;^Ji) the first Christ only in this life : for Christ is
fruit ^ of them wko have raised from the dead, and is become the
fallen asleep, * first fruit of them luho have fallen a-

sleep.

not risen, and that there v/ill he no resurrection of the dead \ but
they preach thc-e things for the sake of some present advantage.
To this St Paul replies, If in this life only voe have hope by Christ,
u^e are cf all men the most miserable^ because by preaching his resur-
rection we expose ourselves to every possible present evil, and if
there is to be no resurrection of the dead, there is no future state in
which we can enjoy any thing. This argument is levelled against
the iiadducees, who, believing the soul to be material, affirmed
that it perishes with the body ; and will have no existence after
death, as the body is never to be raised. — The apostle's argument is
equally conclusive, on supposition that the soul is iminaterial, and
that it will exist and enjoy after death, although the body is not
raised. For if the apostles were false witnesses and impostors, they
could look for no happiness from God after death.

Ver. 20. — 1. And is becG??ie the first fruit. The Israelites were
commanded, Lev. xxiii. 10, 11. to bring on the morrow after the
Sabbath with which the passover week began, a sheaf of the first-
fruits of their harvest^ to the priest, to be waved before the Lord,
Tvho, by accepting it, made it both an example and a pledge of the
future harvest,— -In allusion to that rite, Christ w^ho arose on the
very day on which the first fruits were offered, is called the first firmts
of them who have fallen asleep, because he is the first who was raised
from the dead to die ro more, and because his resurrection to die no
more is an example and an earnest of the resurrection of the righte-
ous.— As this epistle was written a little before the passover, chap.
v. 8. that circumstance mJg^ht suggest the allusicn.

2. Of them vuho ham fallen asleep. By ihem who have fillen a^
sleep, I understand the righteous in general, of whose resurrection to
die no more, Christ's resurrection is the example and proof. For al-
though the argument founded on Christ's resurrection, explained
ver. 12, 13. and that subjoined ver. 21, 22. apply to all mankind,
they by no means prove, that, like Christ, the wicked are to be
raised to die no more. See ver. 42. note 3. — In proving the ".'sur-
rection of the dead, the apostle, with great propriety, insists on
Christ's resurrection ; because, as Doddridge observes, on whatever
principle the resurrection is denied, Christ's resurrection shews the
futility of the deniah The resurrection cf the body is not a thing

jinposiible

6S2 1 CORINTHIANS. Chap. XV.

2 1 The resurrection of the dead 2 1 For since {h" uv^^w-
through Christ is reasonable : for tt^) through a man came
seewg consistently with justice and death, through a man al-
goodness, through a man came death, so CQMZTH the resur-
so consistently with justice and good- rection oi the dead,
ness, through a man ahoy cometh the

resurrection of the dead,

22 Therefore y as by Adam all men 22 (ao-Tn^ yoc^, 93.)
dky so also by Christy all men shall be Therefore^ as (sv, 165.) by
made alive, that in the body ail may Adam all die, so alsoy by
receive reward or punishment, ac- Christ all shall be made
cording to what they have done in alive. ^

the body.

23 Not however together; But 2S B^dt every one in his
every one in his proper band. The frst' proper band; the firsts

fruity Christ, is raised already : after- fruit Christ : afterward
■ward they nvho are Christ's, shall be they ijuho are Christ's at
raised immediately at his coming : his coming.'
consequently before the ether dead
are raised.

impossible, seeing it was accomplished in Christ ; neither is it a
thing mean and sordid, seeing be hath condescended to partake
^f it.

Ver. 22. As hy Adam, all die ^ &c. Rom. v. IS. is a crood com-
mentary on this passage. Well then., as through one offence sentence
came upon all men to condenmadon^ even so, through one righteousness,
sentence came upon all men to justification of life. And because Christ
is the author of that nevr life, which mankind obtain by the resur-
rection, he is called, ver. 45. The last, or second Adarn.

Ver. 23. — 1. But every one in his proper band. So rai i^io> Txy^.urt
signifies J for Tuyf^a, denotes a hand of soldiers, 7. cohort^ ^ legion,
See Scapula's Diction, v.'hereas t«;|<,-, is the word for order. Ac-
cording to this translation, it is here intimated, that the righteous
are to be raised by themselves, and the wicked by them.selvc*.- — In
the following clouse the apostle informs us, that the lighteous are to
be raised at Christ''s coming •, that is, they are to be nrst raised, con-
sequently raised before the living are changed, and before the wicked
arc raided. See the next note. Having given this general account
of the resurrection, the npostle declares, that then the end shall he,
and that Christ after the judgment will deliver up the kingdom to tlie
Bather, completely established. — Next, he shews, that the resurrec-
tion of the dead is possible, ver. 35 — 42. Then describes the body
which shall be given to the righteous, ver. 42 — •44. And affirms,
that t^^e wicked, whom he calls earthhj men, are to be raised with
earthly, or corruptible bodies, like those which they derived from
Adam •, but the righteous, or heavenly men, are to have bodies like
Christ's glorious body.

2. At his coming. Seeing the apostle affirms, ver. 22. that all
men shall be made alive by Christ, atid in this verse,, that every one

shall

Chap. XV: 1 CORINTHIANS. 633

^24> Then the end H't When the resurrection is ac-

S HALL ££f'when he ivi// complished, and the jiKgai^int fi-

Ji'AWr «/' the kingdom to nished, and the rigiiteous are nitro-

God, {x.ui) even the Fa- duced into the presence of God,

ther,Uvhen he shall have then tfie end ot the present state of

destroyed all government, things, shall be, -vhen Christ ivill de^

and all authoriiiy, and liver up the kingdom to GuU even

power, the Fathery ajtcr God, by him, shall

have destroyed all government, and all

authority and power opposite to his

own.

shall be made alive in his own band *, also seeing \vt are told, 1
Thess. jv. 15. that the righteous who are alive at the coming of
Christ, and who are to be changed, (ver. 51. of this chap.)^ shall
not anticipate them who are asleep, it is probable, as was observed in
the preceding note, that they will not be changed till the righteous
are raised. Their change, however, will happen before the resurrec-
tion of the wicked, who, as they are to awake to shame and everlast^
ing contempt, will be raised, I think, last of alL

Ver. 24, Deliver up the kingdo?7i to God, even the Father ; deliver
up his mediatorial kingdoti.. called Matth. xxviii. 18. ail power in
heaven arid in earth, that is, power over angeh, as well as over men,
administered by the Son for the good of his church. See ver. 27.
Tiiis kingdom our Lord received in the bunran nature, as the reward
of his humiliation, and was solemnly ijistalled in it nfter his leturrec-
tion, when he ascended into heaven, and wa> invited hy God to sit
at his right hand till he should make his enemies his footstool. Farther,
because it is said. Col. i. 17. He is before all things, and by h;m all
things consist ; and because we are to'd, Heb. i. 3. that tne Son,
while he spake the gospel, upheld all things by the word of (ii'>' power ^
it is beheved, that, besides the mediatorial Isingdom which the Son
administered in the human nature, and which he will deliver up to
the Father after the judgment, he possessed the government of the
universe from the beginning, in his character as Or', alor. — in like
laanner, when Christ prayed to his Father, John xvii, 5. Glorify thou
?ne-with thine own self with the glory which I had with thee bejore the
vjorld was, it is thought by muny, that he veferred to the glory of
governing the angelical hosts which he enjoyed with the Father, be-
fore our world was created ', and that after the mediatorial kingdom
is delivered up, the kingdom which he holds as Creator will remain
with l)im as from the beginning. So that after the judgment, the
righteous shall enter still into the everlasting kingdom of Jesus Christ,
as they are represented to do, 2 Pet. i. 11. See the note there. But
to this opinion ver. 28. of this chapter is opposed, where we are told,
tliat when all the enemies are subjected, then shall even the Son him-
self be subjected to the Father, that all government may be administer-
ed by God himself, and all obedience and homage be directed imme-
diately to him. See ver. 28. note 2.

Vol. I. 4 L Ver.

651-

1 CORINTHIANS.

Chap. XV,

25 For he must reign,
till he (GoD)-hath put all
M^enemies under his feet,
(see Ephes. i. 22, note.)

26 The last enemy,.
Death, ^ shall be destroyed,

27 For he hath stih-
jectedzW things under his

feet. Nqw when it saith.
That all things are sub-
jected, [h.Mv cTi) manifest
IT IS, that he is excepted'
luho hath subjected allihings
to him.

25 For, according to God's pro-
mise, (Ps. ex. 1.) Christ must reign
till God hath put all the enemies under
hisftet : that is, till he hath utterly-
subdued them to Christ, that he may
destroy them.

26 In particular, The last y or great-
est enemy of mankind, death, shall be
destroyed by the resurrection.

27 V/hat I have said ecncerning
the duration of Chr-st's kingdom,
and his delivering it up to the F?ther,
is agreeable to Ps. vii. 6. He hath
subjected'all things under his feet. For
ixrhen the psalm saith, that all things
are subjected, manifest it is, that he is
excepted, who hath subjected all things
to him : consequently, that God al-
ways was, and is, and will remain
the supreme governor.

28 NoiVy luhen all things are made 28 (Aj, 103.) Now,
subject to Christ, and there is no when all things (var*T«y*?
longer need of a prophet to teach, uvra) are subjected ^ to him

Ver. 26. The last enemy, death, shall he destroyed. The common
version of ihis passage, as Hallet observes, implies, that there are
some enemies who shall not be destroyed y which is wrong. For all
enemies sViall be destroyed, ver. 25. The same author tliinks, that
because death is called the last enemy, it is to be last destroyed, Lut
this is not true, if the destruction ol death la to be accomplished by
the resurrection. For the devil and his angels, and wicked men,
are to be iudged and punished after the dead are raised. In Chrysos-
tom's opinion, death is called the last enemy, because he entered into
the world after the devil and sin entered.

Ver. 27. He is excepted who liatli subjected all things to him. This
declaration concerning the Father's not being subject to the Son,
was intended to prevent us from interpreting what is said of the ex-
tent of the Son's dominion, in such a manner as to fancy that he is
in any respect superior to the Father. Theophylact thought it was
intended to prevent the Greeks, who were blinded with their own
mythology, from suspecting that the apostle was inculcating the ab-
surdity taught in their fables, concerning Jupiter's dethroning his
father Saturn, and confining him to the Fortunate Island. — By in-
ferring from the words of the psalm, that the Father did not subject
himself to the Son, the apostle insinuates, not only that the supreme
dominion of the Father is asserted in the psalm, but also, that when
the Son's government is no longer necessary, the Father will resume
the kingdom, and govern it for ever in person.

Ver. 28. — 1. j^re subjected. In the preceding verse, the apostle
speaks of God's constituting Christ universal Lord j in this, he speaks

of

Chap. XV. 1 CORINTHIANS. 635

then [xeci uvr(^ 0 viCf) nor of a priest to make atonement,
^vgn theSonhlmseli shall nor of a king to rule under God,
be subjected to him, * ivho the Father will resume the govern-
s u bj ec t/'d^M things to him f ment ; and then even the Son himself
that God may be OFER shall be subjected to God^ who subjected
gU thingSy in all PLACES,^ all things to him, that God may Z?^ the

immediate governor tver all bei:-/gSf
in all places . and the immediate ob-
ject of their worship and obedience^

•of his actually subduing all things to him : this distinction the a-
postle himself halh made, Heb. ii. 8.

2. Then even the Son himself shall be subjected to him. This sub-
jection of the Son to the Father is generally understood of his sub-
jection in the human nature, wherein formerly he governed the me-
diatorial kingdom. But the Arians affirm, that, if thia had Decn the
apostle's meaning, he would have said, Then shall even Jesus himself
be subjected^ &c. There are in scripture, howevjcr, passages where
the Son signifies the Son in the human nature ^ Heb. i. 1.

3. That God may be over a/I things in all places. *lvcc vi « Qs(^
(supp. tTTij see Luke xii. 14.) tcc -!j-xvtx tv -ss-ua-i. (supp. r«w«;$.) Be-
cause the apostle hath used the word God here, and not Father,
Whitby thinks he leads us to the Godhead^ comprehending Father,
Son, and Ploly Spirit, who, v;hen the kingdom is delivered up^ will in
union govern all things without the intervention of any mediator.
But on supposition that the Son in conjunction with the Father and
Spirit is to govern, two questions will occur : First, How the apostle
came to speak of the Son's subjection to the Father, seeing he is to
reign in conjunction with the Father ? Next, How the Son under
the government of the Godhead can be subject to himself ? To re-
move these difficulties, it is generally said, that the Son is to be sub-
ject to the Father in his human nature only. — In the present state
of mankind, it is suitable to the majesty and purity of God, that all
his intercourses with them, whether in the way of conferring bless,
ings on them, or of receiving their worship, be carried on by the
intervention of a mediator. But after sinners are completely recon-
ciled to God, and ii.?de perfect in holiness, and are introduced into
heaven, God will bestow his favours on them, and receive their
worship, immediately, without the intervention of a mediator. And
thus the /jffices of mediator and king becoming unnecessary, shall
cease. Yet even in this state, the Son in the human nature, though
no longer king, wall still retain the glor^ of having created all
things, described CoL ii. 15. Heb. i. 2, 3. and the glory of having
saved mankind, and of having destroyed the kingdom of Satan, and
Satan himself. So that in respect of personal perfection, and of the
veneration due to him for the great things he hath accomplished, he
will continue superior to the highest angels, and be acknowledged
by them as their superior through all eternity. Now this superior'ty
being considered as a kind of reigning, it is perhaps what the apostle
meant when he told Timothy, 2 Eplst. ii. 12. If we suffer with him,
vje shall also reign with him. See also Rev. iii. 21.

2 Ver,

636 1 CORINTHIANS. Chap. XV.

29 I told you, ver. 2-. Thst by 29 (Ets<) Otherwise,

Christ all shall be made alive ; and what sli'ciil tbfv do nvho,

ver. 25, 26. That he muse reign {ire baptized {vct^ -vm n-

till death the kbt enemy is destroyed y.^m^ supply r/5 avedfai'TfAJj)

by the resuriccdon. Otherwise what loxTHEkESURRECTlON'

shall lhi:ij do, to repair their loss, who of x\\q. dead. ^ ir rhe dea4

are lrnmersed4n sufferings, for testify- rise not at ail ? and why

in^- the resurrection of the dead^ if the are ///^^^ baptized {l-is-ip

dead rise not at all P And what in- ray vix.^m) for THE RE-

Ver. 29. Baptised fr the resurrection of the dead I That the
meaning 01 tliis passage may be attained, let it be observed, First,
That as the phrase, ver. 18. Fallen asleep for Christ, evidently signi-
fies, Fallen asleep for beliei}ing and testifying that Jesus is Christ the
Son cf God ; so here, baptised for the dead, iTi-.iy signify, baptised for
heliemng end testifying the resurrection of the dead. — Next, as our
Lord termed the sufferings he was to undergo at Jerusalem, a bap-
tism with which he was to be hapti%cd^ Luke xii. 50. and declared
that J^me? and John j/z.^/.'/rf' /bf Z>j^/z'iSf^ with the baptism he was /o
be baptised with, Ivialth. xx. 23. chat is, should undergo like suffer-
ings with him, endmg in death : in representing the sufferings which
the first Christians endured, under the idta of a baptism, the apostle
adopted his Master's phraseolooy ; and reasoned strongly, when he
asked the Corinthian?, IVhat shall they do who are bapti-zed for be-
lieving and tesiifying the resurrection of the dead, if the dead rise not at
all f — Others under.^tand the word baptism here in its ordinary mean-
ing. For baptism being an en blematical represenation of the death,
and burial, and resurrection, not on'y of Christ, but cf ail mankind,
Rom^ V5. 4. it was fitly made the rite of initiation into the Christian
church : and the pv°i-son who received it, thereby publicly professing
his belief ot the resurrection of Christ and of the dead, might with
the greatest pvopricVy be srad to havL- been baptized for the dead,

that i$, for his belief of the resurrection of the dc ad. Ellis, in

his Fovtoi.a Sacra, p. 137. trc.nsbtes the clause, 'O/ /3a7rT;^e|ts«yo< vttz^
rm viK^cjv, 3apti%ed ir. room of ihe dead, that is, brooght into the
cliurch by baptism, in place '^f those who have fallen in the persecu-
tion. But although he hath e-tabifshed his translation very w'ell by
the follov.ing yassaue from Diony. Halicar. Ant. Rom. h"b. viii. p.
553. They decreed to enlit other soldiers, inxn^ tuv u^srtB-^vevrm, in
place of those who had died in the war ; his iriterpr°^\aion weaicens
the force of the apostle's argnmcn!. The same objfcCtior> lies rgair.st
the second interpretation-. Some are of opinion, that vz^i^ xm vix^MVy
is put here for vtts^ ra nx.(pi, fr the dead rnan ; for Jesus, who, if
there be no resurrectio;:, is dead, and will continue dead for ever.
See Es'-., iv. 22. But I doubt whether this change of the number
can be admitted here. — Many ancient MSS. have vt^i^ mvtmv, for
them, for the dead. But that reading does not improve the sense
of the passage. Upon the^ whole, the first mentioned seems to be
the most probable interpretation of this difficult elliptical passage.

Ver.

Chap. XV.

SURRECTION cj
dead ?

1 CORINTHIANS.

637

the

30 (Ti, 303, x-ai 'vium
xi'j^vvivcf^iv^ W'hy. are %ue
also in danger every hour?

31 By the boasti/'ig ^ con-
cerning you^ which I have
(sv, 167.) on account of
Christ Jesus our Lord, 1
die daily.

32 If, after the manner
of men, 1 have fought
with w/'/r/ beasts' atEphe-
SUS, what IS the advantage
to me, if the dead rise
not? let us eat and drink,
for to-morrow we die.*

ducernent cc-.n they have to suffer death
for believing the resurrection of the
dead.

30 And if the resurrection of the
dead is a falsehood, why do ive a-
postles als&, expose ourselves to death
every hour^ by pre ichiiig it ?

31 By the boasting concerning yoUy
ivhich 1 have on account of your faith
in Christ Jesus our Lord, I am in
danger of death daily, for preaching
the resurrection of the dead.

32 If after the manner cf men^ I
have fought with wild beasts at Ephe^
sus for preaching the resurrection.
What is the advantage of that com-
bat /(5 me, if the dead rise not ? It had
been better to have followed the
maxim of the wicked, Let us enjoy
every pleasure for we are soon to die,
and after death there is notliing.

Ver. 31. Bi/ the hooating co^^cerning you which I have. So the
clause, ji>) rn^ vf^trs^uv Ku.v^yi<riv iiv tx^i should be translated. For
vfAiTiootv y.tLvyji<ri-i ^ is the accusative of the object, boasting concerning
you, as is plain from the apostle's adding h i'^a^ which 1 have on ac^
count of Christ Jesus. — -It was the custom anciently to swear by such
things as were the objects of men's greatest affectid^i. The apostle,
therefore, on this solemn occasion, sware by what was the subject of
his continual boasting, namely, the conversion of the Coiinthians, of
which God had made him the instrument.

Ver. 32. — ^1. //, t%^tH(,ecy^vi<r»i^ I have fought with wild beasts.
Pyle would have this traii&i?.ied, If I had fought, what would it have
profited ?ne ^ &c. — That this was a real, not a metaphorical combat
with beasts, may be collected from v\hat the apostle told the Corin-
thians, 2 Cor. i. 8. and from the phrase, manner of men, which means
the barbarous custom of the men of that age. See Pref. sect. 5. p.
10. — For the difference of fighting with, and the being exposed to
wild beasts, see chap. iv. 9. note 1.

2. Let us eat and drink, for to-morrow we die. This, which may
be called the Kpicurean'^s manual, or creed, hath been the favourite
maxim of the sensual and profane in ali ?ges. Accordingly Isaiah
tells us, that the wicked in derision of his prophecy concerning the
destruction of Jerusalem by the Chaldeans, said to one another,
chap. xxii. 13. Let us eat Snd dr'nk, for to-morrow we shall die.
The author of the Book of Wisdont hkewise, hath very u'eli ex-
pressed the sentiments of the wicked in his time, chap. ii. 1 — 9,
from which it appears, that by dying they meant their own utter an-
nihilation..,

Ver

«5S 1 CORINTHIANS. Chap. XV,

SS Shun the company of the 33 Be not deceived ;

wicked, that ye he not deceived by Evilcommunicationscor-

their false reasonings. Profane dis- rupt good manners.'
courses and vicious examples corrupt
even those loJio are virtuyasltj disposed.

o4« j4iuakey as is fity and do not sin S4- Avvake as is fity *

any longer in the fancy that there is and do not sin ; for some

110 future state. For some of you y by OF TOU are ignorant of

denying the resurrection, shew^ that God : ^ {x§»;, 289, s»t^»-

ye are ignorant of the character and iry^v v^iv, Agy«) Jor sharm

perfections of God, For shame to to you I speak THIS,
such 1 speak this.

55 But some one nvill sayy How is it 35 But some one will

possible that the dead can be raised upy say» (ttw; iyn^ovrm) How

v/nose body is eaten of worms, or can the dead be rzised up ?

consumed by fire, or converted into and with what Isind of

the bodies of other men ? And if it body do they come ?*
is possible to raise them, luiih njuhat
hind of body do they come out of the
grave ?

Ver. 33. F.vil communications corrupt good tnanners. It is com-
monly supposed, that this is taken from the Thais of Menander, the
celebrated Athenian poet, because it is found among the fragments
of his works, p. ITS. And TertulHan remarks, that in quoting,
the apostle halh sanctified the poet's sentiment j by which he seems
to insinuate, '.hat he had made it a part of inspired scripture. But I
rather think it is a proverbial expression, which need not to be re-
ferred to any particular author, having been commonly used. The
Greek word cmXiHiy signifies not only discourses, but every kind
of familiar intercourse. And therefore, as Alberti observes, the
phrase of^iMat x-aKxt, might be translated bad company. The per-
sons whose company the apostle desired the Corinthians to shun,
were those who reasoned against the immortality of the soul and a
future state.

Ver. 34. — 1. Awake as is ft. So £K*J5%)/<eTe 5<xa<«5 literally signifies.
lc.KVY)tpii¥^ is to become sober aUer having been drunk. The figure is
striking. It represents the corrupt part of the Corinthians as In-
toxicated with false doctrine and sensual indulgences. For which
reason the apostle called on them to awake as was fit, out of the
deep sleep occasioned by that intoxication, and to recover the use of
their reason.

2. Some of you arc ignorant of God. Such of the Corinthians as
denied the resurrection and a future state, shew^ed great ignorance
both of God's chai acter as moral Governor of the world, and of his
perfections, especially his power and goodness set forth in the works
of creation.

Ver. 35. How can the dead be raised up ? And with what hind of
hody do they cotne?- Here, as in rer. 12. the present of the indica-
tive, is used for the present of the subjunctive : How can the dead be

raised

Chap. XV. 1 CORINTHIANS. 63^^)

96 Thou fool, ' {c-v « 36 Thou art a f:^I in tlilnking the
(Tjru^ii;) luhat thou sowest resurrectiop of ti.c tk^d impossible
is net quickened unless It for th^se reasons. Ihings co.uJW
die.* improbable h:appen daily. JV/iat

thou soivesl is not quickemd unless it

rot.

37 And (supp. xena) 37 And, as to lohat thou sowesty

AS TOivhat then sowest, thou soivest nst the very body that shall

thou sowest not the body he produced, but hare grain : grain

raised up / See Ess. iv. 9. According to this translation, tlie ar;j.!le
mentions two questions which were put by the philosophers, fci- ib'i
purpo-e of c-veithro'.vinn; the doctripie o; the resuiiection. The iJr.i-^
Hovj is it possible thr.t the dead can he raissd up t The second^ \i i„
be u thing possible, With wJiat hind of hodij do tlieij come out of the
gra'je ^ But if the indicative sense of the vcib is retained in the
translation, there will be or,- question here twice proposed. For the
i^uestlon, V/ith what liind of body do tli^y come? is in ir.eanJng ptc-
ciscly the same with, Hoiv are the dead raised up * and n^akes a tau-
toiogYj which ought not to be imputed to so logical and concis<* a
^.-riter us St Paul. BesiJ.^;-, in what follows, these' are answered a<4
dillv-rent questicns. For in answer to ths iirsi- qi't.sucn, jRovj can
tlie dead be raised up ? the apostle begins with proving ihe possifilit^
of the resurrection, by appe idling to the power cf Gcd disohjyrd iu
raising grain from seed which is rotted in the ground, and in <^ivii g
to each of the kinds wht.T it is grown upy the body proper u> it :
Also in making bodies celeftial, and bodies terre'^triai, each h-i- :-'r^
its own properties by uhich it is distinguished from all ethers. Av.d
froin these instances of the po//tr of God, the apotle infers, that
the resurrection of the dead is possible, ver. J6-— 42. — His r:isv;er
to the secoij'j question, V/ith ivhai kind of body do they come ' the a-
post.e gives from the middle of ver. 42. to ver, 54. beginning vith
the body or the righteous, (see ver. 42. note 3.) whose prcpertios he
contrasts with the properties of the body which is laid in the rra.c.
Then at ver. 44. he tells us, that earthy^ or wicked men, arc to
come out of the grave with an earthy^ or fleshly body, like that
which they derived from the earthy man Adam, and in which they
died.— Next, With respect to the righteous who are found alive on
the earth at the coming of Christ, he declares, that their body will
be changed in a momftnt, into an incorruptible and immortal body,
because Jtesh and blood cannot inherit the kingdom of God, ver. 50
—54.

Ver. 36. — 1. Tlioufool. The apostle gave the fal^e teacher at
Corinth the appellation of fool, in the same sense, and for the sar^ic
reason that our Lord himself called the Pharisees fools, namely, ca
account of their ignorance and wickedness, Matth. xxii. 17.

2. What thou sowest is not quickened unless it die. To illustrate
the possibility of ihe resurrection, the apostle appeals to a thing
which men every day behold, and which is little less wonderful thau
the resurrection itself: the reproduction of grain from seed sown,
which does not grow unless it be rotted in the ground. But after

its

64© 1 CORINTHIANS. Chap. XV.

without stalk, blades, and e^v^ per- ly^^V/z shall be, ^ but bare

haps of 'wheat, or of some of the otlier grainj^jDer/w^j- of wheat,

hindsf of which there is a great num- or of some of the other

ber, all different from each other. KINDS :

i58 Bui, vvhich shews the great- S8 But God giveth It

ness of his power, God giveth it a a body, as jt hath pleased

body, consistirrg of blades, stalk, and him, and to each of the

ear, in form as it hath pleased him: seeds [ro i^icv <ru^oi) its pr6»

and to each oj the seeds produced from per hodij,
sowing, he giveth the hodij proper to
its oivn kind.

its body is dsstroyed, something springs out of it, ^vliIch, by a u-onder=
fal process, the effect of the power of God, ends in the reproduction
of the same kind of grain, not bare as it was sown, but richly adorned
with blades, stalk, and ear.

Ver. 31. — 1. Jhou soivest not thehodij ivhich shall be. By affirm-
ing that the grain produced from the seed sown, is not the very
bc^y which is sown, the apcstle I think insinuates, that the body to
be raised is not nuitcrically the same with the body deposited at
death, but som.ething of the same kind, formed by the energy of
God. Having such an example of the divine power before our eyes,
we cannot think the reproduction of the body impossible, though its
parts be utterly dissipated. Farther, although the very numerical
body is not raised, yet the body is truly raised, because what is
raised, being uhited to the soul, there will arise in the man thus
completed, a consciousness of his identity, by which he will be sen-
sible of the justice of the retribution which is made to him for his
deeds. Besides, this new body will miOre than supply th.e place of
the old, by serving every purpose necessary to the perfection and
happiness of the man in his new state. See ver. 44. note. Accord-
ing to this view of the subject, the objection taken from the scatter-
iiiO- of the particles of the body that dies, has no place 5 because It
does not seem necessary, that the body to be raised, should be com-
posed of them. For the scripture no where affirm.s, that the same
numerical body is to be raised. What it teaches is, that the dead
shall be raised.

2. But bare grain. In the opinion of some, the example of the
orrain which first dies and then revives, is mentioned to insinuate,
that In the human body there is a seminal principle which is not de-
stroyed by death ^ and which, at the appointed season, will repro-
duce the body in a more excellent form than before, through the
quickeni-og influence of his power. But is a seminal principle any
thing different from that power ? What occasion then have wt to
carry cur thoughts in this matter beyond God's power. — Besides, as
there is no inextinguishable principle in plants, the analogy doth not
hold. I therefore suppose this wonderful, though common instance,
is mentioned, to shew that the resurrection of thebody is not beyond
the power of God to accomplish ; and that it m.ay certainly be ex-
pected, according to Christ's promise.

Ver.

Chap. XV. 1 CORINTHIANS. 641

39 Ail flesh is not the 39 God's power is displayed like-
same flesh : but there wise in the diversity of the flesh of
l^ cnejlesh in deed oi m^n, animal bodies. For all flesh is not
and another flesh of the same kind of jlesh. But there is
beasts, and another of one kind of jlesh indeed of men, and
fishes, and another of aiwther flesh of beasts^ and another of
fou'ls.^ fshiS, and another offc-ivls.

40 And THERE ARE 40 The greatness of his power,
bodied celestial, and God hath shewed likewise in the
bodies terrestrial : but formation of other bodies. For iherg
different * indeed is the are bodies celestial^ the sun, moon,
glory of the celestial, and starts, and bodies terrestriily such
and different that of the as fossils and mmerals. But aiff'er-
terrestrial. ent indeed is the light and use of

the celestial bodies ; and dfferent the

heaiitij and use of the terrestrial

41 r/^/ glory of the sun 41 For example, the glory of the

IS one, and the glory of sun is of one kind, a?^d the glory of the

the moon <3.'iiy/yie'r, and the moon of another^ and the glory of the

Ver. 39. All flesh is not the same fleshy hut there is one flesh ofmen^
&.C. Locke thinks flesh in this verse means an organized aninaai
body. But I rather in^agine it denotes the substance of which ani-
mal bodies is composed. For, as in the preceding verse, the apostie
directs us to consider the greatness of the power of God, '>"^playe4
in the production of thai endless variety of vegetable substances for
food to nian and beast, with which we aie surrounded : so in this
verse he directs our attention to the same power of God, displayed
in that wonderful diversity of animal subsstances which it hath formed
into difTerent sorts of organized bodies, each with members properly
adapted to the instincts of its inhabitant, and to the manner of life
for which it is designed. The greatness of the divine power, the
apostle observes, is likewise conspicuous in the diversity of inanimate
bodies, both celestial and terrestrial, which it hath produced. And
from the whole he draws this conclusion, ver. 42. Wherefore even
the resurreciion of the dead is possible ; that is, God's power being so
gloriously manifested in the greatness and variety of the material
substances which he hath already formed, and in the diversity o£
their configuration, he must be a fool indeed, ver. 36. who takes up-
on him to affirm that God camiot raise up a body for his saints at
the last dr:y, in form and use similar to their present body, and per-
fectly adapted to the faculties of their minds, and to the new woild
in which they are to live.

Ver. 40. But^ Iri^a^ different indeed is the glory of the celestial.
The apostle does not mean that the glory of the celestial bodies is
different from that of the terrestrial, but that the celestial bodies
differ from one another in glory, as is plain from ver. 42. In like
manner, the terrestrial bodies differ from each other in glory, that is.
in beauty and utility.

Vol. L 4 M Ver

642 1 CORINTHIANS. . Chaf. XV,

stars ^ oi another. Moreover^ cne star glory of the stars <2«(?///^r;

exceiUth another in brightness. moreover^ star excelleth

star in glory.

42 From these examples of the 42 ('OvT<tf »<«<> 266.)

powei of God» the conclusion is, Wherefore^ even the resur-

Whrrefore ^^'osn the resurrection of the rection of the dead IS POS-

dead is poi s. /f. SIBLE.^

And svit respect to the kind of It is sown * in corrup-

body with which the de id come out tion, it is raised in incor-

of the grave ; The body is laid in the ruption : ^
giave corriqiiihle : it is raised incor-
ruptible, not ; UDJect either to mutila-
tion or death.

Ver. 42. — 1. V/herefore even the resurrection of the dead is possible.
That the words is possible^ are rightly supplied, will appear \vhen it
is considered, thai the common translation, So also is the resurrection
of the dead^ represents the resurrection as a matter of the same kind
with those mentioned in the preceding verses, which it i« not. ,

For first. The body to be raised, will not be produced of the body-
that is burled, as plants are produced from the seech that are sown.
In the next place, the diversity of the flesh of animals, and the exis-
tence oi bodies celestial and terrestrial, are neither proofs nor illus-
trations of the resurrection of the dead. But as examples of the di- '
vine power, they demonstrate that God is able to rai^e the dead.
"We m-Tiy therefore believe, the apostle appealed to them only t(>
shew the possibility of the resurrection, in opposition to those who
held the resui-vecticn to be a thing impossible. And as his reason-
ing in this light is perfectly just, the conclusion can be no other,
than 's expressed in the right iran-^lation of the first clause of ver.
42. Wherefore eve?i tJie resurrection cf the dead is possible. Accord-
ingly, having demonstrated the possibility of the resurrection, St
Paul, in answer to the second question, proceeds to shew ivith what
kind of body the righteous come out of their graves, by contrasting
the properties of the body which is laid in the grave, with the pro-
perties Oi the body rvhich is to be raised. It is sown in corruption ; it
is raised in incor ruption, &-c.

2. It is sown. The nominative to the imper'ional verb, <r3r«^?T<;t<,
It is sown, is. re o-u^mc the body, expressed ver. 44. For the apostle,
in this and the following verses, is giving an account of the resurrec-
tion body of the righteou':. — The burial of their body, he expresses
by the word so%vn, because he had illustrated the possibilityof the
resurrection of the body, notwithstanding it rots in the grave, or is
other';^ise destroyed, by the example of grain sown in the earth,
which Jifter it rots, produceth grain of the same kind with itself.

3. It is raised in incorruption. Here it is proper to call the read-
er's attention to what was formerly observed, ver. 3 8. note, namely,
that in this discourse concerning the resurrection, the apostle speaks
chiefly of the righteous For, although the arguments produced
to prove that there shall be a resurrection of the dead, apply both
to the righteous nnd the wicked, yet that he had the righteous only

Chap. XV. 1 CORINTHIANS. 64-3

43 It is sown in disho- 43 // is laid in the grave, dis-
nour, * it is raised in honoured by death^ the punitinment of
glory : ' it is sown in sin : it is raised glorious in beauty,
weakness, it is raised in It is buried in iveakncss through mu-
power. tilation, disfases, and old age : it is

raised in ponver with all its members
complete, active, and vigorous.

44 It is sown [raifAn 44 It is buried an animal body^ to
^'t/ptiixoy) an animal body, the life of which, the presence of an
it IS raised (r*'ct« -mnvfA-oc- animal soul was necessary, together
TiKty) a spiritual body, ^ wiih constant supplies of air, food

in view here, is evident from ver. 18, 20, 29, 32. The same is evi-
deat Lk.evvi>c, from the account given of the body Vvhich is to be
raised. It is to be incorruptible^ glorious^ povjerfuJ, 2ii\6. spiritual ^
for which cause the persons who obc^in the-e bodies, are said to bear
the image of the heavenly man, ver. 49. in order that they may inherit
' the kingdom of God, ver. 50. These things, as Locke justly ob-
serves, cannot be applied to the wicked, who are to he punished with
eier las ling destruction from the presence of the Lord, J, Thess. i. 8.
Neither can it be said of the wicked, as of the righ eous, that God
will give them the victory ove^ death, by taking avvay sin its sting.
in fine, the exhortation with which the apostle concludes his dis-
course concerning the resurrection, is in no rtspect applicable to the
wicked, ver, 58. For as much as ys knov.\ your labour is not vain in
ine Lord, See ver. 51. note. 1 Thess. iv. 16. note 5.

Ver. 43.— 1. Ii is sown in dishonour. The body laid in the grave
dead, is said to be sown in dishonour, because death is the punish-
ment of sin. Hence our body laid in the grave is called, Phihp. iij.
2 1 . Our humbled body.

2. It is raised in g/ory. This is an allusion to Dan. xii. 2. TJiey
that be wise shall shine as the brightness of the firmament, &.c. and to
our Lord's words, Matt. xiii. 43, Then shall the righteous shine forth
as the sun in the kingdom of their Father ; for these are descriptions of
the glory of the resurrection body of the saints. Uf this glory our
Lord gave his three disciples an idea at bis tran figuration, when he
changed his body in such a manner, that his face dd shine as tht sun,
and his rairaent bcrame shining exceeding white as the I'ght. To this
glory of our Lord^'s body at his transfiguration St Paul alluded,
when giving an account of the resurrection body of the saints : he
says, Philip, iii. 21. Who will refashion our humbled body, in order
that it may become of like form, with his glorious bodr/.

The alteration to be produced in the contexture of the bodie* of
the righteous at the resurrection, described in this and the following
verse, is indeed great and wonderful. But it is far from btin^ im-
possible. For to illustrate great things by small, we have an exam-
ple of a similar, though inferior transformation in the bodies of ca-
terpillars, which In their lirst state are ugly, weak, snd easily crush-
ed, but in their second state, become beautiful winged animals,
full of life and activity. This shews r.'hat ^od can do in greater
ili*;rr!nce^. <*

2 Ver.

644 1 CORINTHIANS. Chap. XV.

and sleep ; it is raised a spiritual hodij., There is an animal body
to the life of which the presence of and there is a spiritual
the spirit only is needed, without body,
any foreign aid. There is an animal
hodij^ and there is a spiritual body^
allotted to the righteous in the dif-
ferent stages of their existence.

Ver. 44. // is sown an atiitnal body ; it tr raised a spiritual lody.
By an animal hod^j^ the Greek cominen. ators undei stood, a bccly to
the animation of which the presence of an animal soul is necessary :
and by a spiritual body^ a body of so fine a contexture, that it will
be supported merely by the presence of our rarior.al spirit. In any
other sense, a spiritual hodij^ seems a contr.:!diclion in terms. — ^Jn this
verse two things are Icretold concerning the righte9us. 3. That
their bodies which are laid in the grave shall be raised. 2. That
Vvhen raised they shall be, not animal bodies^ as they were formerly,
hni spiritual bodies. Yet notwithstanding this great difference, the •
body to be raised will, in a sound sense, be the .same v%ith the body
that was buried. So the ancient Christian fathers believed, as we
learn from Rufin,^ who to shew that he held the catholic faith con-
cerui'ig the resurrection of the body, v»'rcte to Pope An astasias, in
the end of the fourth century, as follows : " Scd et carnis nostra
resarrectionera fatemur, integre et perfecte fuluram, hujus ipsius car-
nis nostra?, in qua nunc vivimus- — nulio ornnino eius membro ampu-
tsto, vtl aliqua corporis parte desecta : sed cui nihil omnino ex omni
natura desit, nisi sola corruptio." That is, " Moreover also, we
acknowledge, that the resurrection of cur flesh will be complete and
perfect \ of this our very flesh in which we now live, no member of
it being amputated, nor any part of it cut away, and to which no-
'ihing of its ^yhole nature will be wanting, except only corruption.'"
But although The -ancients spake of the resurrection of the very flesh
in which we noxv live, they did not mean the resurrection of the same
kind of ileil), and far less of the identical flesh w^hich was laid in
the grave. They knew that the flesh of the raised body of the
saints was to be incorruptible^ consequently different in its contex-
ture from our present flesh. A.nd as they saw in the present world,
one kind of fle^h of men, and another flesh of beasts, and another of
fishes, and another of fowls, that diversity led them to think the in-
corruptible substance of which the body of the saints is to consist,
though different from all the kinds of flesh they were acquainted
with, vviii yet be real flesh, and analogous to the flesh in which men
now live ; because It will brj made into a body, consisting of mem-
bers and organs of sensation, in form and use similar to the members
snd organs of their prc-ent body.

l\\ confirmation of the doctrine of the ancients, concerning the
'-urrection of the body, I observe, that if the glorified body of the
lints is to have such members and organs of sensation as their new
ate requires, and if these members are to be of similar form and
sc with the members and organs of our present body, it will really
. '^ 'le same I'cdy^ whether its flesh be made of the matter which com-
posed

Chap. XV. 1 CORINTHIANS. 645

45 For this it is writ- 45 For thus it is written^ The first

ten, (Gen. ii. 7.) The tnan Adanij trom whom men derive

first man Adam, was their animal body, ivas made a living

made (s<? 'i'vy^viv (^ckxruv) 'd soul; an animal, whose hie depended

posed the body laid in the grave, or of any other matter j or whe-
ther it be of a contexture mere rare or moie dense. For evci v one
knows that our present body, is justly reckoned the same body in
all the different stages of our life, on accuunt ot the continued simi-
larity ot its members to themselves, and of the whole body l« itself,
notwithstandiiig the matter of which it is composed be coniiniuliy
changing j and notwithstanding the bulk and strength of its mem-
bers, and the appearance of the countenance, gradually alter in the
progress of the body from its birth to manhood, and from manhood
to old age.

Burnet (De Statu Mort. et Rcsurg. cap. vil. page 160.) contends,
that the glorified body of the saints will have no members nor organs
of sensation. But that he mistakes the matter, 1 think will appear
from this, That the resurrection of ihe body is represented by our
Lord himself, as what will render the happiness of the saints com-
plete in the world to come, Luke xiv. 14. xx. 35^ 36. John v. 28,
29. vi. 39, 40. XI. 23, 24, 25. — The apostles likewise speak in the
same manner of the resurrection of the body, Acts xvii. IS. xxiii. 6.
xxiv. 15. Rom. viii. 21, 23. 2 Cor. iv. 14. v. 10. Philip ili. 10.
11, 20, 21. Col. iii. 4. 2 Tim. ii. 11. Heb. vi. 2. xi. 35. 1 Pet. i.
3, 4. Rev. XX. 11 — 13, But can a body contribute to the felicity
of a spirit, otherwise than by ccnveyiHg to it notices and impres-
sions from external objects, and by being instrumental to it in its o-
perations ? If so, must not such a body have members and organs of
sensation ? See Heb. xii. 22. note 2, — Farther, if the raised bodies
of the saints are to have members and organs of sensation, they may
in their forms and use be like the members and organs of their pre-
sent bodies, at least as far as their new state will admit j consequent-
ly the body that is raised, will be as much the same with the body
which was buried, as that body was the same with itself in the dif-
ferent stages of its lormer life,

1 have said, that the raised body of the saints, will resemible their
body which w^as laid in the grave, as far as their new state will ad-
mit. This limitation is necessary, because the scripture itself men-
tions two particulars, and reason suggests others, in which they will
differ. 1. We are told, 1 Cor. vi. 13. That God will destroy both
the belly ^ that is the stomach, or the use of that member, and meats. —
2. Our Lord assures us, Luke xx. 35. That they who shall be ac-
counted worthy to obtain that world, and the resurrection from the dead,
neither marry 7ior are given in marriage. 36. Tor they are equal to
angels. From these texts it follows, that none of the members ne-
cessary to eating and drinking, and marriage, will make part of the
glorified body of the saints ; and that none of the appetites and pas-
sions which are gratified by these members, will have any existence,
in their mind j consequeiitiy the joys of the heavenly country,
though in part they are to arise from bodily senses, v/ill have no af-
' finitv-

me 1 CORINTHIANS. Chai. XV.

on the presence of his soul in his living soul ; the last A-

body ; The last Adaniy from whom dam * (j/j Ti-viuf^ci J»oar«<8>)

the righteous derive their spiritual a vivifying spirit, *
body, is a vivifying Spirit.

finity with the pleasures of a Mahometan paradise, — 3^ Reason di-
rects us to believe, that to the similarity, or sameness of the body,
which is raised, with the body that was buried, it is by no means
necessary that the imperfections in the members of the buried body
ihouid take place in the raised body. On the contrary, the restora-
tion of all the members to their proper form, place, and ofRce in the
body, instead of making it a diiferent body, will rtnder it more per-
fectly the same. — 4. Bc-ides the differences mentioned, there may
be Other differences likewise in the glorified bodies of the saints,
salted to the difference of their state, of uhich at present we can
form no conception. For if the raised body is to be endowed with
new powers of action, and new senses, these may require additional
members j and notwithstanding the addilion, the raised body may on
account of its general similarity to the body that was'buried, be still
considered as the same.

The resurrectii'U of the same body, in the sense just now explain-
ed, bein-; perfectly possible, and of easy conception, the doctrine of
the ar.cient Christian iathers on that subject may be admitted, as a-
grceable to the phrafeoiogy of scri})turs. To conciude, the scrip-
ture speaks consistently when in describing the state of the righte-
ous after the resurrection, it represents thera as having their mortal
bodies re-fashioned like to the glorious boily of Chrii)t, and informs
i5S that after their whole person i' thus completed, they shall be car-
ried to an heavenly -country where every object being suited to the
nature of their glorified body, they bhall -live i^nspeakably happy to
all eteirity.

Ver. 43. — 1. The last Adam. Christ is called Adam^ because be-
I.cvers receive their sanctified spiritual nature, and their immortal
body from him, (see Eph. v. ?2. note) just as mankind have derived
their corrupted nature and mortal body frem the nrst Adam. He
is -also called the last /Idam, because he is posterior in time to the
first Adam. Or, as God is called the first and the last, because there
was nothing before him, neither shaii there be any thing after him,
so Christ is called the last yddam, because there bhall be no restorer
and head of the human race afur him.

2. A vivifying spirit. This clause, The last AJatn^ a vivifying spi-
rit^ is net in the passage of scripture quoted by the apostle. '1 hese
are his own words, formed upon what Christ said, John v. 26. For
as the Father hath life in liif?iself, so he hath given to the Son to have
life' in himself. — As the a pestle is spetddng here of Christ after he
received his glorified body^ he calls him a vivifying spirit, because
the presence of his spirit in his glorified body \z all that is requisite to
preserve it alive for ever ; and because he will communicate the same
power to the spirits of the righteous, with respect to their bodies after
the resurrection. — The apostle's meaning therefore, in this part of his
discourse, is, that the body which we derive frcm Adam, is ^« animal
hodv, vvhich to its life, as Locke observes, necdeth the aid of food,

and

Chap. XV,

1 CORINTHIANS.

6'17

46 However^ that was
not firsc which is spiritu-
al, but that which is a^ii-
tnal ; and then thut
which is spiritual. ^

47 The first man, (««
rfiC) from the earth v/AS
(;^o;x(^, dusty) earthy j
the second man, ///^Lord
(s| Bgajva) from heaven,
IS HEAp-ENLYy * (from

the folio win?: Vv^rse.)

48 As the earthy, such
also the earthy SHALL
BE : ^ and as the heaven-

46 Hoivevery though as I said,
ver. 44'. both an animal and a spi-
ritual body is allotted to the righte-
ous, that body ivas not first given
them luhich is spiritual; but that
ixjhich is o.ninml and fitted for the
purposes of their present state ; and
then thai body luJiich is spiritual ^ and
fitted for their state in heaven.

47 The first man^ from whom we
derive our animal bodv, coming

frojn the earthy and being to live on
the earth, ivas earthy ; he hid an
earthy body. The second man froni
whom we derive our spiritual body,
even the Lord who v/ill come from
heaven to raise us, is heavenly. His
body is perfectly adapted to the
heavenly state in which he now
lives,

48 As the earthy man Adam was
after the fall, such also the earthy
men, the wicked, shall be at the re-

and air, and sleep j whereas the body which the saints shall receive
from Chriit at the lesuirection, is, a spiritual bodij, a body like
Cbrist's, to the life of which no foreign aid whatever is necessary,
but which will be supported like his, merely by the presence of their
spirit , on which account it is said, Luke xx. 36. Neither can they die
any more, for ^ i<rccyyiX6t ucrir. ihcu are equal to angels.

Ver. 46. Then that which is spiritual. Here we are taugb.t, {hat
the plan of the divine government is to lead his creatures fioin :\
lower to an higher state of perfection. They therefore who contend
that things should be as perfect, at the beginning as at the con-
clusion of his administration, are wiser than God.

Ver. 47./ The second man, the Lord from heaven, is heaiienly. This
translation is supported by the Vulgate version •, Secundus ijomo ds
coelo, calestis ; The second man from heaven^ is heavenly : and by the
Borner MS, Gr. and Latin ; and by one of Valesius' MSS mention-
ed by Bp Pearce •, all which have here, o ^^unoi. Nevertheless I
have marked the words, is heavenly^ as not in the Greek, because,
although I think it was so v/rltten by the apostle, I would not al-
ter the present text either on conjecture, or on slight authority.
In the Vulgate, the word Lord is w'anling, having, a? Tertulliau
tells us, been added by Marcion. Yet I am of opinion it Is the true
reading.

Ver. 48. As the earthy, &c. The apostle divides all mankind
into two sorts, earthy and heavenly, and tells us, that as the earthy
man, such also the earthy men ; and as the heavenly man, such also ijie
heavenly men. But the question is, Whether the likeness of the

earl hi;

ms 1 CORINTHIANS. Chap. XV.

surrection. And as the heavenly m-Sin ly, such also the heavenh

Christ IS at present, such also the SHALL BE.
heavenly men, the righteous shall be.

Vj For as lue the righteous, have 49 (Ke«<, 207.) Fcr^ as

borne the image cf the earthy man in we have borne the image

our body, because we were to live a cf the earthy MAN^ we

while on earth, ive shall also bear the shall also bear the image

image of the heavenly man m o\jiX hody of the heavenly MAN.

at the resurrection, because we are (See Philip, iii. 21.)
to live for ever in heaven.

earthy to the earthy, and of the heavenly to the heavenly, be a pre-
sent or a future likeness ? Our translators seem to have been of opi-
nion, that the aposile speaks of men in the present life, and of their
likeness to the earthy and the heavenly man, in the temper of their
imnd. For to shew this, they have in their translation supplied the
substantive verb in the present tense, as is the earthy ^ such are they
also that are earthy ; and as is the heavenly^ such are they also that are
heavenly. But 1 rather think the apostle describeth mankind, as
they are to be in the world to come : and that the likeness to the
earthy and to the heavenly man, is a likeness in body vvhich is to
take place after the resurrection. And therefore, in the translation
1 have supplied the substantive verb in the future tense : Such also
the earthy shall be. And in support of my translation and opi-
nion, I ob-=erve, that throughout the whole of this discourse con-
cerning the resurrection, it is the body only which is spoken of.
This is evident more especially from ver. 44, 45, 46, 47. where
wc are told, that it is sown an animal body, but raised a spiri-
^aal body •, that thers' is an animal and a spiritual body allotted
to the lighteous, in the diflferent stage* of their existence j that they
derive their anim.al body from Adam, but their spiritual body from
Christ \ that their spiritual body is not first given to them, but their
animal, and then that which is spiritual •, that the first man Adam
being from the earth, his body was earthy, but the second man be-
ing the Lord from heaven, his body is heavenly. Wherefore, when
the apostle tells us, ver. 4S. As the earthy^ such also the earthy, and
as the heavenlif^ such also the heavenly, it is plain that he speaks only
of the body of the earthy and of the heavenly men. Tliis appears
iikewlie from ver. 49. where he sjys, As ur have home the image oj
the earthy man, namely, in this life, (^e^jcr^jStw x<*i) IVe shall also hear
the image of the heavenly man, nam.ely, in the life to come. For to
shew that he speaks of our bearing the image of the earthy and of
the heavenly man in our body only, he adds ver. 50. And this I af
firm, brethren, because flesh and blood cannot inherit the kingdom of
God, neither can corruption inherit incorruption ; I afSrm, that in the
life to come, we shall bear the image of the heavenly man in our
body, because a body consisting of flesh and blood, as is the body
we have derived from the earthy man, cannot inherit the kingdom
of God. — That the righteous after the resurrection, are to bear the
image of the heavenly man in their spirit, I do not deny. I only
contend that it is not taught in this passage of scripture,

Ver.

Chap. XV. 1 CORINTHIANS, 64^9

50 (Af, 101.) And this 50 And this I affirm^ brethren y be-

(^>3w) I affirm, brethreii, cause a body compobed of ficsh and
{tTiy 254.) because flesh bloodi such as ours is at present, can-
ancl blood cannot irJie- not enjoy the kingdom cf Gudy where
rit the kingdom of God •, there are no objects suited to the
^ neither [km^ovo^h, 9.) senses and appentes of such a body ;
can corruption inherit neither can a 'bodij subject to dissolution,
incorruption. * live in a state avhere everij thing is in^

corruptible.
. 51 Behold, (A8y«, SS.) 51 Behold I make knc-ivn to you a
I te/I you. a mystery; we secret of great importance; namely,
shall not (/tc«v, 2^7.) in- thit ive the righteous shall not all die ;
deed all die, but we shall but such of us as are alive at the
all be changed, * coming of Christ shall all be changed :

our corruptible body shall be chan-
ged into an incorruptible body.

Ver. 50.- — 1. VIesh and blood canrict inherit the kingdom of God,
This is that happy place which Chritit hath gone to prepare for the
reception of his people, John xiv. 2. In that place, bodies compos-
ed of flesh and blood cannot live, because, as is said in the comnen-
tary, it affords no objects suited either to the senses, or to the appe-
tites of a fleshly body. See ver. 44. note.

2. Neither can corruption inherit incorruption. A spirit clothed
with a corruptible body, like our present bodies, cannot enjoy ob-
jects that arc incorruptible. They are not capable of enjoying the
divine vision, nor of peiforrning the exalted services, nor of rehshing
the pure pleasures which constitute the glory and felicity of the king-
dom of God.

Ver. 51. But we shall ail be changed. To prove that the righte-
ous when raided from the dead, shall bear the image of the heavenly
nian In their body, the apostle affirmed, ver. 40. that flesh and blood
cannot inherit the kingdom of God, aiid that corruption cannot in-
herit incorruption. Wherefore, lest this might have led the Corin-
thians»to fancy that the righteous, who at the coming of Christ are.
found alive on the earth, in fleshly corruptible bodies, could not in-
herit the kingdom of God, unless they died and were raised incor-
ruptible, the apostle told them that they ars not to die ; but that to
make them capable of inheriting the kingdom of God, their body is
to be changed. Wherefore, though the expression, We shall not all
die^ but ^ve shall all be changed, be general, yet as the discourse is
concerning them who are to inherit the kingdom of God, the ex-
pression, we shall all he changed, must be restricted to them alone :.
consequently, though it be true of the wicked who are alive on tlie
earth at the coming of Christ that they shall not die, it does not fol-
low, from the apostle's saying, we shall all be changed, that the wic-
ked are to be changed. Besides, it is no where .'irj in scripture,
that the wicked, whether dead or alive, at the coming of Christ,
shall obtain the honour of incorruptible heavenly bodies. See
1 Thess iv. IG. note 5.

Vol. L 4. N Ver.

050 i COPvINTHIANS. Cha?. XV,

52 I/i s momenty in the twinkling 52 In a moment, in
fif an et/fy at the last trumpet ; for it the twinkling of an eye,
shall soundy and then the de.id in Christ (»», 175.) at the last trum-
shall he raised incorruptible ^ and ive the pet ; ^ for it shall sounds
righteous who are alive, shall be (khi, 213.) and then the
changed : our bodies shall be made dead shall be raised in-
incorruptible, after the righteous corruptible ; * and we
are raised shall be changed.

53 Fory to make us capable of 55 For this corrupti^
inheriting the kingdom of God, this ble BODY must put oa
corruptible bodi/ must become inc&rrup- incorruption, and this
tibky not liable to diseases ; a/id this mortal BODT MUST put
mortal body must become immortaly not on immortality.

liable to death.

St NoWy nvhen this transformation 54 NoWy when this

of cur corruptible and mortal bodyy into corruptible BODY shali

Ver. 52. — 1. At the last trumpet ; for it shall sound. At the giv-
iHg of the law frem Sinai, there was heard a great noise, like the
sounding of a trumpet, exceeding loud, which sounded long and
waxed louder and louder. In like manner, at the descent of Christ
fn>m heaven, a great noise, called the trumpet of Gody 1 Thess. iv.
16. ^vJil t>e made by the attending angels, as the signal for the righ-
teous to come forth from their graves. And this noise being made
at Christ's command, it is calltrd by himself his voiccy John v. 25.
Aft«r the righteous arc raised, the trumpet shall sound a second
time 5 on v^bich account it is called here the last trumpet. And
while It sounds, the righteous who are alive on the earth shall be
changed.

2. And then the dead shall he raised incorruptible. Though this ex-
pression be general, yet for the reasons mentioned, ver. 51. note,
it must be restricted to the dead in Christ, of whom the apostle is
discoursing. Besides, as the circumstance mentioned, 1 Thess. iv.
16. The dead in Christ shall rise firsty demonstrates that the xvickcd
arc not to be raised at the same time with the righteous •, the ex-
pression, the dead shall be raised incorruptible y does not relate to
them.

Ver. 53. Tor this corruptible hodij musty iv^v<rctrB-oti a^^a^s-iuiyput
on incorruption. That ctt^u hodyy is ri^^htly supplied here, see ver.
42. note. The word xjhv<ra<r^atiy literally signifies to go into a plac^,
and metaphorically to put on, or go into clothes. But the metaphori-
cal meaning must not be insisted on here, as implying that our cor-
ruptible body shall have one that is incorruptible put over it for an
outward covering. These ideas are incongruous, and therefore the
me? * .g is. This corruptible body must be changed into one that is in-
cor' ptihle^ as mentioned, ver. 51. — The righteous who are alive at
the coming of Christ, instead of dying and rising again immortal,
shall, by the power of Christ, have their corruptible mortal bodies
changed in a moment, into incorruptible immortal bodies, and by
that means be fitted for inheriting the kingdom of God, c«iually with
those who are raised from the dead mcorruptible.

Ver.

Chap. XST. 1 CORINTHIANS. 631

have put on incorrup- that which is inccrruptible and im-

tion, and this mortal BO- mortal shall have tahefi place, then

Dr shall have put on ini- sk.ll happen ihe thing wliich is nuritten^

mortality, then shall A^jt?- (Isa. xxv. 8.) D^^a///, who dviiveied

pen the thing luhich is the rigliteous to the grave to be

•written, Deaih is swal- swallowed up, shdl iiself he siual-

lowed M"^ for ever, ' (see lowed up for ever by taeir resurrec-

ver. 26.) tion to eternal life.

55 inhere, O death ! 55 IVhere, 0 death ! is thy sting

IS thy stiug ? Wherty O with v/hich thou kiiiedoC the saints ?

grave ! is (r» t» kw^) Where^ O hades ! w'-o h<ist held

thy victory ? them captive, is thy victory, now that

they are all brought out of thy do~

mmions ?

Vcr. 54. Death is swallowed up for ever. So the original phrase
«f y<jK^, may be translated, being often u'^cd by the LXX in that
sense, as Whitby hath proved. 1 his circumstance likewise shews,
that in his discourse concerning the resurrection, the apostle had the
righteous chiefly in viev/. For it cannot be said of the wicked, who
arc to suffer the second death, that desth is swallowed up in any
sense with respect to them, or that God hath given them the vie-
tory over it, ver. 57. by the resurrection. Bp Pearce in his note on
this verse observes, that the LXX translation of Isa. xxv. 8. here
quoted, runs thus : «»Tit!r<iv ^^evm,'r(^ iv^vtrtc;^ Death having prevail-
edy hath swmI lowed up : But that in Theodotion's version, the words
are the same with the apostle's.

Ver. 55. Where, 0 death! is thy sting? Where. 0 grave ! is thy
victory ? The word aJaj?, translated the grave., literally signifies the in-
visible world., or the place where departed spirits, both good and bad,
remain till the resurrection, Job xi. 8. Psal. cxxxlx. 8. Is?, xiv.
9. and especially, Psal. xvi. 10. Thou wilt not leave my soul, Ui «Jy,
in hell. — The place where the spirits of the righteous abide, the Jews
called ParadiTe, the place where the wicked are shut np, they called
Tartarus, after the Greeks. There the rich man is said to have
gone when he died. There al'^o many of the fallen angels are said
to be now imprisoned, 2 Pet. ii. 1. — In this noble passage, the apos-
tle personifies ii/?/z/^ and the grave; and introduces the righteous af-
ter the resurrection, singing a song of victory ©ver both. In this
sublime song, death is represented as a terrible* rnonstcr, having a
deadly stn\g, wherewith It had destroyed the bodies of the whole
human race, and the invisible world as an eueray who had impri on-
ed their spirits. But the sting being lorn froni dealh, and the gates
of the invisible world set opeji by Chrisr, ihe b<NJies of the rightf ous
shall rise from the grave, no mere liable to be dtistroyed by death,
w.nd their spirits being brought out of paiadi?e the place ef their a-
bode, shall re- animate their bodi*s •, and C: ''st w^^, of tlieir newly
recovered tongue will be to «lng Kns s<:w\l ' ~ 'vhicli they c:Xult over
death stnd bsdc^ a3 err-^mies mrcrh' c- ■ ^ - ^-'' nrgi*;c God v^'ho

. '*:• >.ath

652

1 CORINTHIANS.

Chap. XV.

56 (Ae, 105.) /V the
sting of death is sin :
and the strength of sin is
ttve law.

51 New thanks be to
God iv/io giveth us the
victory, ' through our
Lord Jesus Christ.

58 Wherefore, my be-
loved brethren, be ye
{io^xibi) stable y unmoved, "
abounding in the v^ork
of the Lord at all t'lmes^
Icnoiving that your labour
in the Lord is not [kiv^)
vain.

5 6 For the sting of death is sin : and
the deaaiij poison of sin is the curse of
the IaiL\ which, as v/ell as sin, shall
be abolished after the judgnnent.

57 Noiu, thank J be to God, who
givtth us the victory over death and
the grave, and sin, and the curse of
the law, through our Lord Jesus Christ.

58 Wherefore^ my beloved brethren,
since the righteous are to be raised
from the dead, and are to enjoy un-
speakable happiness in heaven for
ever, he ye stable in the belief of these
great events, and unmoved in the pro-
iesbion of that belief, whatever suf-
ferlrgs it may bring on you, and
ahoundi'.g in the work of the Lord at
all t m ■<■ ; knowing that your labour in
the wo: k of he Lord is ?iot fruitless.

hath given tnem t'ne victory ever these dea-.Iiy foes through Jesus
Chrisi. jMilton hath made good use of the apostle's persovdfication
of death, book ^i. 1. 666. The other frm. &c.

Ver. 57. Who givcih us the victory. The victory over death and
the grave, the saints shall obtain by their resurrection to an endless
life in the body •, and the victory over sin, and over the curse of the
law, v^'lj be given them by their acquittal at the judgment. For
their trial being then ended, there shall, from that time forth, in the
kir.gtlom of God, be neither sin, nor law with the penalty of death
annexed to it.

Ver. 58. Unmoved. The Greek word oif^nayArnrc-^, literally signi-
fies uiwic^.icable. But l^ere it must be tran;.laled unmoved, because
unmoveahle is a quality not competent to men ir^ the present life.
See Rom. \\. 5. note. '

CHAP. XVI.

View and Illustration of iht Matters contained in this Chapter,

XJEFORE the apostle concluded his letter to the Corinthians,
.-°-^ he gave them directions for making the collection for the
saints in Judea. During his eighteen months abode at Corinth,
he had exhorted the brethren to undertake that good work, (as
jndeed he did the brethren in all the Gentile churches) with a
view to establish a cordial union between the converted Jews
and Gentiles every where. See 2 Cor. ix. 14. note. And so
desirous were the Corinthians of the proposed union, that, on
^hc first mention of die collection, they agreed to make it. But

the

Chap. XVI.—View. 1 CORINTHIANS. 653

the divisions in the church at Corinth, it seems, had hitherto
hindered them from beginning it. The apostle, therefore, in
this letter requested them to set about it immediiitely, and di-
rected them how to do it, ver. 1 — 4.

At the time St Paul wrote his first epistle to the Corinthians,
he had altered his resoiation respecting his voyage to Corinth,
of which he had formerly given them notice by Timothy and
Erastus, as mentioned 2 Cor. i. 15, 16. For he now inform-
ed them that instead of saihng directly from Ephesus to Co-
ruith, as he had at first propu^ed, his intention was, not to
come to them immediately, but to take Macedonia in his way,
ver. 5. — after staying at Ephesus till Pentecost, on account of
the extraordinary success with which he was preaching the gos-
pel to the inhabitants of the province of Asia, who resorted to
him in that metropolis, ver. 8, 9. — In the mean time, to com-
pensate the loss which the Corinthians sustained by his delay-
ing to visit them, he wrote to them this letter, in which he
gave them the instructions which he would have delivered to
them, if he had come to them ; and pvomibcd when he came,
to abide a considerable time, and perhaps to winrer with them,
ver. 5, 6. — And because he had sent Timothy to Corinth some
time before, he begged the Corinthians to give him a good re-
ception if he came to them, ver. 10, 11. — With respect t:o A-
polios, whom it seems the Corinthians wished to see, he told
them, he had entreated him to go to them with the brethren,
but that, having no inclination to go to Corinth at that time, he
had deferred his visit, till he should find a convenient season.
Perhaps the insolent behaviour of the faction while ApoUos
was among them, had so disgusted hiui, that he did not chuse
to expose himself a second time to their attempts. — ^Tohis apo-
logy for Apoiios, the apostle subjoined a few practical advices.
Then desired them to shew a panicular regard to the members
of the family of Stephanas, .because they were the hrst fruit of
Achaia, and had employed themselves zealously in the minis-
try to the saints, ver. 13 — 18.

The apostle, before finishing his letter, sent to the Corinthi-
ans the salutations of the churches of the proconsular Asia, and
of the brethren at Ephesus who assisted him in preaching the
gospel, ver. 19,20. — Then wrote his particular salutation to them
with his own hand, ver. 21. — And to shew his sincerity in the
curse he was going to pronounce op hypocritical professors of
religion, he in the same hand writing added. If any man love
not the LiOrd Jesus Christy let him be AJiathema Mar an atba : a de-
nunciation of punishment, which Locke supposes was intended
against the false teacher, ver. 22. — Lastly, to comfort the sincere
part of the church, he gave them in particular his apostolical
benediction, together with his own love, that they might be the
more confirmed in their attachment to him, ver. 23, 24-.

CHAP.

651, 1 CORINTHIANS. Chap. XVI.

COMMENTART. NeW TRANSLATION.

CHAP. XVI. 1 ^ow, concertiing CHAP. XVI. 1 Now,

the collection ^hich is for the poor ot concerning the collection
the brethren ivho are in Judea^ as I which is for the saints,
trdered tlie churches of Galatia to do as lorde ed * the church-
in that matter, so also do ye, es ot Galatia, so also do

ye.

2 On the first day of every iveeiy 1 On the first DAT of

let each of you lay someivhai by itself every week, ' let each of

suitable to the gains ot the preceding you lay somewhat by it-

week, jjuiting it unto the appointed self * ACCORDING as

treasury ^ that when 1 come to Corinth he may have prospered ;

to receive your alms, there may be putting it into the trea^

then no collections ; every one having sufy^ that when I come

given what he intended to give. there may be tlien no coU

lections,

Ver. 1. As 1 ordered the churches of Galata, The apostle, I sup-
pose, gave these orders to the chuicnes ot Galatia, wlien he went
throughout Phrygia, and the region or Galatia, eaiaoli^bing mc
churches, as menlioned AcLs xvi. 6. And the coliections made bj
the churches of Galatia he may have received, when in hi^ w^y to
Ephesus, where he now was, he went th'-ough all the churches of
Galatia and Pbrvgia in order. Acts xviii. 23.

Ver. 2.- — 1. On thefrst day of every week. ILcc-^ac f£.i»i o-a,!^(^st7a9.
'j he Hebrews u^ed the nuraeial lor the ordinal nuaiOcri, v..iii. i. 5.
The evening end the morning were one day, that is, the frst day.
Also they used de word sabbath ro denote the week, Luke xviii. 12.
I fast tivice (ra crKoC«T») in the week. Whcreiore fitav trxQ^scTA/Vy is
the frst day of the week. See Mark xvi, 2 Anu ^b »«t«( TtXtv^
sit:;nifies e-very city ; and tcuroi f«-»!»<&, every }no>iih ; and Acs x-v. 23.
F.ar &ejcXY,Tia,t . In every church. So Kctru f^ietv a-tt^Zccrn/v, signines the
frst duy of every week,

2. Let each of yu lay sofnewli/'t by itsef &.c. Uu^^ iecvrm ri^iro
^)<rxufii^m e t* «v vjo^nrcci. In this passage, if I mistake not, art is
not the neater ot the indefinite pronoun off-r;?, as some supnose, bujt
trto vvords, which mast ht thus ccn»t'-ued and supplied : t*5-«t« rt -ptcc^
ixvreti (siiD. jco^-j 0 Ml iva^iortti ^■^trav^iZfiiv. Ivnt'y &c. A sirailcr invert'
ed order of the pronoun we have, Kom. xi. 27. 1 Cor. xv. 36. The
apostle''s meaning is, that every first day of the week each of the
Corinthians was to separate from the gains of the preceding week,
such a sum as he could spare, and put it into the treasury j that there
might be no occasion to make collections when the apostle came.
By this method, the Corinthians, without inconveniency, might be-
stow a greater gift than if they had given it all at once. The
common translation of rsB^ro Tet^ ixvrai^ By)Txv^i^e*9j viz. /ay by htm
in store, is inconsistent- with ihe it.st part ot the verse, that there may
be no gatherings when I come *, for, according to that translation, the
collections v.culd still have been to make at the apostle's coming.

3. Putiins^

Chap. XVI. 1 CORINTHIANS. ^55

3 And when I come, 3 And ivhen I come to Garinth,

whomsoever ye siv.'.ll ap- nvhmsoever ye shall authorise hi/ letters

prov^ hi/ letters, ' them / to the brethren in Judea, tkem ivill I

ivill send to carry your ser,d to carry your gift to Jerusalem^

(%ttfivy grace,) gift to Je- that they may present it to the

rubaiem. church there in your name.

4- As, 108.) 0/, if it 4 Or if it be thought proper that

be proper that eviti I even I should go to Jerusalem, your

should go, ^ they shall go messengers shall g9 ivith me^ to witness

with me. the delivery of your gilt.

& (As, 103.) Now I ^ Nowy 1 'will come to you after I

3. 'Putting it into the treasury. So ^(ratv^i^ui may be translated.
The apostle means the treasury of the church, or some chest placed
at tlie door of the church to receive their gifts. For although the
Corinthians had separated a sum -weekly for the saints, yet if tliey
kept it in their own possession, the collections, as was observed in
the preceding note, must still have been to make when the apostle
came, contrary to his intention.

From this passage it is evident, that the Corinthian brethren
were in use to assemble on the first day of the week for the purpose
©f Vv'orshipping God. And as the apostle gave the same order to
the Galatian5, they likewise must have held their religious assemblies
on the first day of the week. See Whitby's note on this passage.

Ver. 3. Whomsoever^ ^anifAxtrtrt^ ye shall approve by letters. Gro-
tjus's tramlation of this verse is, Whomsoever ye shall approve, them I
ivill send, h^ t-iri^^'hu^, with letters, to carry your gift. That learned
«rilic thought, there Vvas no occasion for the Corinthians to signify
by letters to the apostle, their approbation of their own messengers,
as the apostje vvas to be present at their appointment : and in support
of his translation, he quotes Rom. xiv. 20. as an example of ^/aj, used
to signify vjiih. But seeing the apostle was to take these messengers
with him to Jerusalem, they certainly had no need of any letters from
him. I therefore think, the letters of which the apostle speaks, were
neither to, nor from himself, but from the Corinthians to the breth-
ren in Jerusalem, informing them, that the persons who presented
these letters, were appointed by them to attend the apostle when he
delivered the collections at Jerusalem. This meaning will be clearly
conveyed, if o«5 «*» ^«i*mciirta% ^<' izn^cXsiif, is translated, Whomsoever yg
shall authorise by letters.

Ver. 4. Or, If it he proper that even I should go, they, Sic. Here
the apostle insinuated his inchnation to have the collections commit-
ted to his care. How^ever, that the churches, and even tbe saints in
Judea, might be certain that no part of the money which he received
vvas withheld, but that the whole was delivered with the greatest fi-
delity, he proposed to all the churches, that messengers should be
deputed by them to attend to liim, that they might witness the deli-
very of their collections in Jerusalem. Seme of these messengers
;ire mentioned, 2 Cor. viii. 23. ix. 4.

Ver.

65$

1 CORINTHIANS.

Chap. XV I.

have passed through Macedsnia ; [For
I am to pass through Macedonia, in
my way, that I may visit the
churches there, and receive their
collections.)

6 And perhaps 1 shall continue ^ome
time, and even ivinter ivith you^ that
tje may help me foriuard, by accom-
panying me a little way in my jour-
ney, (see Tit. iii. IH.) by whatever
road 1 may go to Jerusalem.

7 Fory having delayed my visit so
long, when I come, / nvill not then
see you in passing : hut I hope to have
it in my power to remaiti ivith you
some time^ if the Lord permit,

8 Hoiuever, being much occupied
here at present, / propose to remai?i
at Ephesus until Pentecost.

9 Ftr a great and effectual ojjpor-
iunity of making converts in this
city, is granted to me by God. Yet
there are many violent opposers of the
gospel in Ephesus, and its neigh-
bourhood.

1 0 Now^ if Timothy be come whom
I sometime ago sent to you, (chap,
iv. 17.) tahe care, by shewing your
affection and obedience, that he be

will come to you, when
/ have passed through
Macedonia. (For I do
pass through Macedo-
nia.)

6 And, perhaps, I
shall abide, and even win-
ter with you, that ye may
send me forward, whi-
thersoever i may go.

7 For I will not now
see you in passings but I
hope to remain with you
some time, if the Lord
permit. ^

8 However, I shall re-
main (i?, 173.) at Ephe-
sus until Pentecost.

9 For a great and effec-
tual door is opened to
me ', ' («eM, 211.) yet
THERE ARE many op-
posers,

10 Now, if Timothy he
come, take care that he
be among you without
fear -, * for he worketh,

Ver. 1, If the Lord perinit. This manner of speaking concerning
their future actions, the apostles recommended, James iv. 15. and
the first Christians practised, because it expressed bow deeply they
were affected with a sense that all events are directed by God.

Ver. 9. For a great and effectual door is opened to me. The door
of a house, being the passage into it, the opening of a door^ in the
eastern phrase, signified the affording a person an opportunity of do-
ing a thing. The phrase occurs in other passages of scripture.
See Col. iv. 3. note. Hosea ii, 15. — The apostle's long abode at E-
phcsus, was owing to his great success in converting the Ephesians,
and such strangers as had occasion to resort to that metropolis. But
about the time this letter was written, his success was greater than
common. For many who used curious arts, the arts of magic and
divination, were converted, and burned their books, containing the
secrets of these arts, Acts xlx. 17 — 20. This so enraged the idola-
ters a^ Ephesus, but especially the craftsmen, that they raised the
great tumult, described Acts xix. 23 — 41.

Ver. 10. That he be among you ivithout fear. At this time, Ti-
mothy

Chap. XVL 1 CORINTHIANS. €57

€ven as I do, the work among you luithout fear. For he

of the Lord. *Luorketh even as I do, the work of the

Lord faithfully.

1 1 Wherefore f let no 1 i Being such a person y let no man
one despise him j but despise him on account of his youth,
send himforwardinpe^ce, or of his attachment to me : but send
that he may come tomQi him foriuard in safety, that he may re-
for I expect him with the turn to me : for I expect him to come
brethren. ' luith the brethren.

12 And with relation 12 (ns^* ^., 279.) And with rela^
to OUR brother Apollos, tion to our fellozu labourer ApolloSy 1
I intreated him much to entreated him earnestly to visit you with
go to you with the breth"- the brethrent the bearers of this letter,
ren : {km) but HIS in- in expectation that his presence
clination was not at all might be useful to you. But his in-
to go now ; * but he will clination was not at all to visit you at
go, * when he shall fnd this time. But he will visit you when
a convenient season, he shall find a convenient season for

doing it.

13 Watch ye, stand IS Having for enemies false
fast in the faith, quit teachers, persecutors, and evil spi-

mothy being young, and extremely attached to the apostle, there
-ivas some reason to fear tliat the faction would treat him ill ; more
especially if he reproved them for their disorderly practices. The
apostle therefore recommended it to the sincere part of the church,
to defend him from any injury which the faction might attempt to
do hlra, either in his character, or his person.

\cr. 11. / expect him with the brethren; namely, Erastus, who
had been sent with Timothy to Corinth, Acts xix. 22. and Titus,
who carried this letter, and another brother, whose name is not men-
tioned j (see 2 Cor. xii. 17, IS.) perhaps, also, some of the Corin-
thian brethren, whom the apostle had desired Titus to bring with
him to Ephesus, having need of their assistance there.

Ver. 12. — 1. His ivclinatiGn was UQt at all to go novj. 7'he Latin
commentators are of opinion, that Apollos, displeased with the be-
haviour of the faction, had left lliem as incorrigible, and had returned
to Ephesus, from whence he had been recommended to the brethren
of Achaia, Acts xviii. 24, 27. xix. 1. But the messengers from
Corinth, arriving with a letter to the apostle full of respect, he an-
swered it by Titus, and requested Apollos to accompany him, in the
hope that he might be useful in assisting Titus to settle the distur-
bances in that church. But Apollos refused to go, knowing the
violent temper of the faction.

2. But he will go when he shall ftid a convenient season. Jerome
says, Apollos actually went to Corinth, after the disturbances had
ceased. But whether in this, Jerome deUvercd his own opinion only,
or some ancient tradition, is uncertain.

Vol. i. 4 O Ver.

65S

rits, zuatcvi ye^ stand fast in the jaithy
quit yourselves like full grown spiritu-
al men : he strong.

14 Let all your matters^ about
which I have given you directions
in this letter, he transacted luith love.

1 5 Te know the family of Stephanusy
iliat they tuere my first converts in
Achaia^ and that from love to Christ
and to his gospel, they have devoted
themselves to the ministry to the saints ^
employing; themselves in preaching
the gospel, and in succouring the af-
flicted : / entreat youy thereforCy hreth-
reny

\ 6 Thai ye suhmit yourselves to the
admonitions of such on account of
their fidelity, and to the instructions
of every joint ivorker and labourer ii}
the gospel.

17 / am glad cf the coming of Ste-
vhanas-, and Fori urnitus, and Achaicus :
For they have supplied tuhat was ivant-
jng in your lettery by the account
they have given me of your affairs j

1 CORINTHIANS, Chap. XVt

yourselves like men : be
strong.

14 Let all your mat-
ters ^ be done with love.

1 5 Ye know the fa-»
mily of Stephanus, that
it is the ^x^t fruit of A-
chaia, and that they have
devoted xhem^^QlwQit to the
ministry to the saints. I
intreat you, (^, 106.)
thereforCy brethren,

16 That ye submit
yourselves to such, and
to every Joint worker nnj,
labourer.

17 I am glad of the
coming of Stephanas, *
and Fortunatus, * and
Achaicus ; they have
supplied your deficiency. ^

Ver. 14. Lei ail your maiters be done vjith love ; namely, your
differences about uoridly ?{Fairs, mentioned chap. vi. your disputes
concerning marriage and a single state, chap. vil. your eating things
sncrificed to idols, chapters viii. x. your eating the Lord's supper,
chap. xi. and your method of exercising your gifts, chapters xii. xiv.
In all these, ye ought to have a regard to the good of your neigh-
bours, that ye may not. occasion each other to sin.

Ver. 17. — 1. / am glad of the coming of Stephanas. Stephanas
is supposed by many, to have been the son of Stephanas, mention-
ed ver. 15. He, with Fortunatus and Achaicus, I suppose, were
the messengers sent by the sincere part of the Corinthian church,
v.'ith the letter mentioned chap. vil. 1. See the Preface to this E-
pistle, sect. 6.

2. Fcrtunatus. Doddridge thinks, " this worthy person survived
St Paul ii considerable time, as it appears from Clement's epistle to
the Corinthians, § 59. that he was the m.essenger from the church
at Rome, to the church at Corinth, by whom Clement sent that in-
valuable epistle."

3. Have supplied your deficiency. To vum Wignuu. This by some
is translated, your wunt^ by which they understand the apostle's want
of the presence of the Corinthians. Bat that translation makes no
tilffercnce in the sense.

Ver.

Chap. XVI.

1 CORINTHIANS.

659

18 (r«^, 97.) J^nd
have refreshed my spirit
and yours : ivhereforey
acknowledge ye such
persons.

19 The churches of
Asia salute you. Aqui-
la and Priscilia * salute
you much in the Lord,
with the church luhich
is in their house, (see
Rom. xvi. 5. note 1.)

20 All the brethren ^
salute you. Salute one
another with an holy
kiss. (See Rom. xvi.
16. note 1.)

21 The salutation of
Paul with mine own
liand.

22 If any one love not
the Lord Jesus Christ,
he shall be Anathema,
Maran atha. ^

1 8 And thereby have refreshed my
spirit y and will refresh yours, by in-
forming you of my health. Where^

fore, shew such persons the respect ivhick
is due to thcniy ver. 16.

1 9 TJie churches of Asia, especially
those of Ephesus and its ifeighbour-
hood, ivish you all felicity. Aquila-
and Priscilia, formerly members ot
yout church, (Acts xviii. 2, 18.) but
who at present are with me, salute
you ivith much Christian affection^ n\^
do all the Christians in their house.

20 All the brethren who labour
with me in the gospel, desire nie ia
mention their affection to you. Shenu
ye your good will towards one another ^
by kissing one another %uith a pure af^

fection,

21 The salutation of Paul is sent
you, written with mine own hand.
See 2 Thess. iii. 17. Col. iv. 18.

22 If any one professing the gos-
pel, love not the Lord Jesus Christ, t
with mine own hand, write this
greatest curse against him. He shall
be Anathema Maran atha.

Ver. 19. Aquila and Priscilia salute you. These worthy persons
lived in Covintii all the time the apostle was there. And when he
departed, they accompanied him to Ephesus, Acts xviii. IS. where
they remained, after he left Ephesus to go to Jerusalem. For when
he returned to Epherus, he found them there, as is plain from the;:
salutation sent to the Corinthians in this letter, which was written
from Ephesus. But they seem to have left Ephesus about the time
the apostle departed to go into Macedonia. For in the letter which
he wrote to the Romans from Corinth, they are saluted as then re-
siding in Rome.

Ver. 20. All the brethren salute you. The word brother often sig-
Difie? one who employed himself in preaching the gospel, 1 Cor. i. 1.
2 Cor. i. 1. ii. 13. Novv', as in this passage, the brethren are distin-
guished from the churchy or common people, it is probable the apostle
meant his fellow labourers in the gospel.

Ver. 22. He shall be Anathema, Maran atha. In the Greek it is,
Let him be. But the imperative is here put for the future. See Ess.
iv. 9. A^naihema^ Maran atha, were the words with which the Jews
began their greatest excommunications, whereby they not only ex-
cluded sinners from their societv, but delivered them to the divine

'o ■ ■ Chcre^n,

660 1 CORINTHIANS. Chip. XVL

23 May the favour and assistance 23 The grace of our
of our Lord Jesus Christ f be ivithyeu Lord Jesus Christ, be
who love him. with you,

24 My love be luith you ally itiho 24 My love ' BE with
love Christ Jesus. And in JestimoRy you all in Christ Jesus,
of my sincerity in this, and in all Amen. (See Ephes. vi.
the things I have written, I say J- 24-. note 2.)

men,

Chere?n. or AnathetJia \ that Is, to eternal perdition. This form they
used, because Enocii's prophecy concerning the coming of God to
judge and punish the wicked, began with these words, as we learn
from, Jude, who quotes the lirst sentence of thai prophecy, ver. 14.
Wherefore, since the apostle denounced this curse against the man,
who, while he professed subjection to Christ, was secretly alienated
from him in his heart, it is as if he had said, Though such a person's
nickedness cannot be discovered and punished by the church, yet
the Lord at his coming will find it out, and punish him with eternal
perdition. This terrible curse the apostle wrote ir. his epistle to the
Corinthians, because many of the faction, but especially their leader,
had shewn great alienation of mind from Christ. And he wrote it
ivith his own hand, to shew how serious he was In the denunciation.
Jistius says, from this example, and from the Anathemas pronounced
Gal. i. 8, y. arose the practice of the ancient general councils, of
addino- to their decisions, or definitions of doctrine, xine.their.as -A^g^^w^i
them who denied these doctiines. See Buxtorff's Lexic. Chaidaicum,
p. 827, J 248.

Ver. 24. Mij love be ivitlnjou all. Le Clerc suspects that MOY
is a mistake of the transcriber for 0OY, the abbreviation of ©EOT.
And B. Pearce supposes he Is right in that conjecture, because in the
conclusion of the second epistle it is, « uyavrvi m Qm f^iru, The love
of God be with 7J0U. But alterations in the sacred text, without the
authority of ancient MSS. are never to be admittedn Besides, there
is a great propriety and beauty in this manner of ending an epistle,
in which the apostle had so sharply reproved the Corinthians. By
assuring them of his love, he convinced them that all the severe
things he had written, proceeded from his anxiety for their eternal
welfare, and thereby removed the prejudices which his reproofs might
otherwise have raised in their minds. — Le Clerc's conjecture, men-
tioned above, that the transcribers of the New Testament have in
this passage, by mistake, written MOT for 0EOY, is one of the many
instances which might be produced, of conjectural emendations of the
sacred text, proposed by bold critics, which, instead of improving,
really raarr the sense and beauty ot the passages into which they
would have them introduced.

END Oi VOLUME FIRST.

TUOMAS 'lURNBULL, PRINTER, EDIKB!